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^/U a^cJt:^^^^ <S/4^ 



THE LIFE 



OF 



REV. MARTIN CHENEY, 



BY GEORGE T. DAY, 

PASTOR OF THE F. BAPTIST CHURCH, OLNEYYILLE, R. L 



PROVIDENCE: 

GEO. H. WHITNEY. 

185 3. 




^ 






Entered according to Act of Congress, inl852, 

BY C. S. SWEETLAND, 

In the Clerk's Office of the District Court of Rhode-Island. 



KNOWLES, ANTHONY * CO. PRINTERS. 



PKEFACE 



Two years ago last May, Mr. Cheney stated to me that, in 
answer to the repeatedly expressed wish of his brethren and 
friends, he was preparing some Auto-biographical sketches 
of his life, and endeavoring to put his papers into such a 
state as might somewhat facilitate the preparation of a Me- 
moir, should it be called for after his death ; and expressed 
a strong desire that I would consent to undertake the pre- 
paration of the work, unless providentially prevented. 

Mr. Cheney was my friend. Though never having enjoyed 
a very extensive personal intercourse with him, yet, in some 
sense, he had been my counsellor from the beginning of my 
christian life ; and our acquaintance had ripened into strong 
confidence and affection. Unfitted therefi)re as I might have 
felt for such a task, I could not refuse to comply with his 
request, when I saw that his heart was strongly set on such 
an arrangement. 

In eighteen months from that time his public labors had 
closed, before he had completed his intended biographical 
sketches, or more than partially arranged his papers. He 



4 PREFACE. 

indicated his arrangement for the publication of his Life in 
his Will, notwithstanding I had in the mean time taken up 
what was expected to be a permanent residence in a distant 
State. The Church and Society at Olneyville summoned me 
to occupy the post which his death had made vacant — a mea- 
sure which probably grew very much out of his own expressed 
wishes. That post was finally accepted, and the work, such 
as it is, has been performed amidst the very scenes which his 
ministry of nearly thirty years had helped to consecrate. 

Though, in some respects, a mournful task, it has still 
been pleasant to hold such a communion with the departed 
man as has been afforded by the inspection of his manuscripts, 
by following him along step by step through his significant 
life, and by the study and attempted development of his 
character. Though dead, he has spoken to his biographer, 
in the midst of these labors, with not less impressiveness than 
when his form was among us, and his voice was ringing in 
our ears. 

As to the manner in which the biographer's task has been 
performed, I have no expectation that all will regard it as 
most wisely or happily executed. It was difficult ; not only 
from its nature, but from the state and character of the man- 
uscripts, from the peculiar character of the man, from the 
somewhat different views entertained respecting him, and 
from the rapidity with which, amid the numerous and pressing 
duties of a large and newly assumed pastoral charge, it has 
seemed necessary to carry the work forward. It was not 
undertaken until the middle of August last. These difficul- 



PREFACE. 5 

ties, however, can only be understood by him who encounters 
them ; and their statement is usually accepted by the reader 
as a thankless and not wholly unselfish service. 

But what is written is written. It has been the aim not 
to glorify Mr. Cheney, not to say every thing about him 
that could be recollected or learned, not even to record 
the 'whole or the half of the striking things which he may 
have said or done, or which were otherwise connected with 
his life ; but to present, within a reasonable compass, what- 
ever was essential to give a just and distinct view of the man, 
in his character and in his life. The facts chosen are selected 
as much for the purpose of exemplifying the general facts of 
his history, as of presenting, in bold relief, a point in his 
character; And in culling from his writings, an attempt has 
only been made to show what he taught in principle, rather 
than what he taught in amount ; and to represent how he taught 
in general, rather than what his method was in every specific 
instance of his teacli^ng. From a bushel of manuscripts, and' 
the personal recollection of a thousand friends, it would have 
been easy to make a larger book, but it would not necessarily 
have answered the real purpose better than this. A small 
daguerreotype, true to the origiuval, is better than a life-size 
portrait, whose chief merit were to consist in its being just 
as tall as the man. 

It has been the steady object to present the man just as he 
was, without magnifying his excellences or concealing his 
defects. There are no perfect men, in the usual acceptation 
of thut word ; or, if there are, Mr. Cheney was not one of." 
1* 



6 PREFACE. 

them, at least in nis own estimation; and to know that he 
was to be represented as such, would have tried no heart more 
sadly than his own. If his defects and excesses were to be 
studiously kept out of view, his biographer might expect, in 
case the two should meet in heaven, and Mr. Cheney had 
not parted with his leading characteristics, that the first greet- 
ing would be hardly over before a fraternal but decided reproof 
would be dealt out to the fond partiality which had shielded 
him. His faults lay on the surface of his nature, obvious to 
any candid observer ; and they who could not love him for 
what excellences lay beneath them, he did not wish should 
love him at all. There is no need of hiding his slight imper- 
fections, as well as no justice in doing so. Men who have 
no -great virtues might fear to have their reputation thus haz- 
arded ; but there was enough to admire and venerate in Mr. 
Cheney, after making the largest allowance for every defect. ^ 
Biographers have generally seemed over-anxious to make 
model heroes or demigods of their subjects ; thinking, per- 
haps, that the appeal of unalloyed human goodness will be 
more powerful than when its voice gives out some earthly 
tones; but it is to be feared that the course has been no more 
politic than just. The life has seemed more angelic than 
human, as it has been pictured; and few think it hardly 
worth the while to try to be angels and live on ambrosia, 
while required by circumstances to be men, and while carry- 
ing about with them a nature that will be satisfied with nothing 
less substantial than pork and beef The Scripture biogra- 
phers have certainly not set any such example. The majestic 



PREFACE. 7 

ideal of the Poet-King, which seems almost complete, is 
marred before us in the plain story of David's human vices. 
The picture of Job's martyr-patience needs only a stroke or 
two from the pencil of our imagination to make it perfect ; 
but that is anticipated by the hasty and almost cynical words 
which the plain historian puts into his lips. Jesus of Naza- 
reth alone stands complete ; and his biographers are but half 
aware of the glory they are developing. If it will not do to 
show but the half of a man, it were better to confess that 
only the moiety is seen, or keep the whole hidden. 

It is possible, after all, that the view here presented of Mr. 
Cheney may be regarded as dependent more or less on the 
personal friendship which attached the man and the biogra- 
pher. If so, this only is to be said — that the biographer is 
not conscious of having been biassed at all in any direction 
by any such influence. I have sought to give free and in- 
dependent expression to my own individual impressions. 
If they are in any respect unjust, the error is to be charged 
upon me, for I have not written at all under advisement. 
Considerable portions of the work have, indeed, been read 
from the manuscript to a few of Mr. Cheney's friends, but not 
a single sentence has been modified in consequence. 

The analysis of his character, and the estimate of him as 
a preacher, though somewhat novel features in such a work, 
it is hoped will prove acceptable. Much, called biography, 
has been almost solely confined to the statement of outward 
facts; — leaving the spirit of the subject to be inferred if pos- 
sible from wholly inadequate data. To exhibit the man has 
been the primary object in the preparation of this volume. It 



8 PKETACE. 

has been desired that the body of the work may do for the 
inner man, what the engraving seeks to do for the outward. 

Probably almost every one of Mr. Cheney's friends will 
regret that some sermon which impressed them so favorably, 
or some incident which they remember with peculiar interest, 
could not have had a place. They will be kind and thought- 
ful enough to remember that the sermons, as they were 
preached, are nowhere to be found ; that only a small number 
could be selected ; that the same thing is true respecting 
the personal incidents ; that no one else may have been so 
peculiarly impressed by the sermon or interested in the inci- 
dent as themselves ; and that every one else, and especially 
the biographer, may be ignorant of the facts to which they 
attach so much importance. The best has been done that 
could be under the circumstances, to make judicious selec- 
tions. 

Many sentiments will be found often repeated in the va- 
rious selections from Mr. Cheney's writings. That could 
not be avoided, nor would it have been desirable if it were 
otherwise. Dr. Channing says that minds are distinguished 
more than in any other way, by the prominence which they 
give to certain traits and truths. Here their individuality 
appears. The remark is highly applicable to Mr. Cheney. 
Certain truths there were which lay uppermost in his mind, 
and these he made frequently to appear. The repetition, 
however, will seem less striking, if the circumstances con- 
nected with each discourse are distinctly kept in mind. 

Mr. Cheney had an important and noble mission while in 
the flesh. He acted with a strong power on the hearts about 



PREFACE. 9 

him, — kindling up their courage and inspiring the purpose 
to live worthily in time, by reverencing God and toiling for 
the redemption of man. And if, by means of this volume, 
that influence may be perpetuated and extended, the author 
will feel himself freshly honored in its preparation. 
Olneyville, R. I., Dec. 3, 1852. 



Errata. Page 199 ; what should have been Chapter XII., is Chap- 
ter IX. Page 409 ; a few copies have Sept. 1852, instead of 1851. A 
few typographical errors will be found, which the reader's judgment is 
supposed capable of correcting. 



CONTENTS 



CHAPTER I. rage 

+SKETCHES OF HIS EARLY LIFE 13 

CHAPTER H. 
•' He was lost and is found 27 

CHAPTER HI. 

Entrance upon the work of the the Ministry Ab 

CHAPTER IV. 

Choosing and entering his field op labor 64 

CHAPTER V. 
" The Disciple is not above his Master 79 

CHAPTER VI. 
Moral Positions 94 

CHAPTER VII. 
•' Open thy mouth for the dumb." Missions and 
Moral Reform 110 

CHAPTER VIII. 
" Remember them that are in bonds as bound with 
them." 1-29 

CHAPTER IX. 

Changes in sentiment. Inviolability of Life. ....... 146 



12 CONSENTS. 

CHAPTER X. 

The Freedom of the Truth 166 

CHAPTER XI. 

COMEOUTISM 182 

CHAPTER XH. 
Sermons 199 

CHAPTER Xm. 
Discourses 260 

JDHAPTER XIV. 
Miscellaneous Addresses, Incidents, &c 300 

CHAPTER XY. 

Analysis of his character 323 

CHAPTER XVI. 
Estimate of him as a Preacher 371 

CHAPTER XVH. 
The Pastor and his People 395 

CHAPTER XVQI. 

Sickness and death — Funeral services — Testimonials.407 



THE 



LIFE OF MARTIN CHENEY. 



CHAPTER I. 

SKETCHES OF HIS EARLY LIFE. 

Martin Cheney was born in Dover, Mass. August 
29th, 1793. His father, Mr. Joseph Cheney, was in the 
war connected with the American Revolution ; and 
during the latter portion of his life received a small pen- 
sion from the Government. He died at the residence 
of his son, — the subject of this memoir, in Olneyville, 
R. I., in the 76th year of his age. 

His mother's maiden name was Susannah Wads- 
worth. Her relatives were mostly residents of Maine. 
She died earlier than her husband, — the precise date is 
unknown. 

Martin was the fourth of six children, of whom three 
were sons and three daughters. One only of the fam- 
ily survives. 

A sketch of his life in the form of an auto-biogra- 
phy, coming down to 1844, is preserved, from which 
most of the items in his earlier history will be drawn. 
He closes the succinct account of his ancestry in the 
following words : — 
2 



14 LII^E 01^ 

"It will be perceived that I have not been much 
a cousiningj nor am I much of an antiquarian. In the 
few inquiries I have made respecting my ancestors, I 
have found but little of wealth, office or honors, — unless 
it be honorable to be in the army, — for it seems that 
my father and one of my grandfathers were in the army 
of the Revolution ; but in my researches I have never 
yet found a charge of dishonesty against one of my 
ancestors or connections. To the best of my knowl- 
edge, the coat of arms of my ancestors, was, Poverty ^ 
Honesty J Piety. ^^ 

The religious features of his father's family are thus 
briefly exhibited : 

'^ My father and mother were both professors of reli- 
gion, and were members of the Congregational Church 
in Dover, Mass. They lived and died in the Christian 
faith. My oldest brother was a member of the Benefi- 
cent Congregational Church in Providence. My youn- 
gest brother was not a member of any visible church, 
but died trusting in Jesus. My two sisters now living* 
are members of Baptist churches. 

It may be reasonably supposed that, under such influ- 
ences, his moral nature was not left without an effort 
to reach and sanctify it. The religious education of 
children was at that time held to be a matter of high 
moment, and was diligently attended to. Of this the au- 
to-biography thus bears witness ; — 

'' From my parents I received religious and moral 
instruction, and received it early. 1 was taught to 
reverence and keep the Sabbath, to attend public wor- 
* One has since died. 



MARTIN CHENEY. 15 

ship, and from week to week was taught the questions 
and answers in the ' Assembly's Catechism,' of the 
Westminster Divines. In this manner I learned what 
was the chief end of man, &c. and the reason why I 
am not a Calvinist is not for want of early instruction 
in his peculiar sentiments ; but from a decided convic- 
tion that, as good as Calvin or my parents might be, 
they had mistaken the will of God on that subject." 

There is certainly much to commend in the earnest- 
ness with which our New-England ancestry sought to 
indoctrinate the youth of their charge. They believed 
the sentiments taught in that catechism to be as fund- 
amental in practical religion, as is education in a popu- 
lar government. To reject the '' Westminster Confes- 
sion of Faith" seemed to them equivalent to a rejection 
of God's plan of saving the human soul. That creed 
they believed was possessed of a divine virtue, want- 
ing to every other series of theological propositions. 
And their faith Avas practical. Their conviction ex- 
pressed itself in action. They felt that their duty was 
done only when they had securely deposited within 
the storehouse of their childrens' intellects, that whole 
digest of theology ; and then they waited for religion 
to spring up from the soil which their training had pre- 
pared. 

Nor was their labor in vain. It might sometimes 
have cramped the intellect, by repressing its inquiries, 
and curtailing its rational freedom. It may sometimes 
have increased the tendency to fling the charge of 
heresy at the head of every dissatisfied inquirer, and 
begotten such a tendency where it was not before. 



16 LIFE OF 

It may sometimes have helped to bring on a reaction 
from its almost iron rigidity — a reaction which drove 
good and discreet men over to licentiousness in both 
sentiment and life. The doctrines of divine appoint- 
ment and providence ^may have sometimes weakened 
the feeling of individual obligation, and induced a few 
daring minds, — unable to reconcile the statements with 
philosophy or consciousness — to plunge boldly into 
skepticism. After all, that early training operated 
powerfully as a conservative force in the moral life of 
that early time ; and aided in nurturing and develop- 
ing elements of character that have done much to make 
whatever is vahiable in American mind and American 
institutions. It kept alive a solemn reverence for God, 
for truth, for sacred things, for duty, for moral hero- 
ism, for the civil magistracy, for age and for order. If 
it did not give polish to character, it .gave, at least, 
force. If harmony was sometimes wanting in the 
mental architecture which it developed, it never lacked 
basis or massive strength. The maturer reason of the 
young might reject some portions of the theology ; but 
the influence it helped to throw about them still re- 
mained, and acted like the discovered presence of God. 

With the other children of his native town, Mar- 
tin was sent to the District School, and enjoyed such 
educational advantages as the schools of that period 
aflforded. Alluding to this part of his life, he thus 
writes ; — 

" Among the recollections of those early school days 
is that of speaking, at a public exhibition, a piece from 
the ' Columbian Orator,' commencing thus ;— 



MARTIN CHENEY. I7 

" You'd scarce expect one of my age, 
To speak in public on the stage." 

I could not have been much above five years of age, 
and I think I felt something of the spirit of my piece 
when I uttered the words 

" And Where's the boy but three feet high, 
That's made improvement more than I?" 

This was my first appearance in public. I have often 
in my subsequent experience had occasion to say, 
"You'd scarce expect, &c." ; for I have been called 
where I never expected to be called, to fill places and 
discharge duties unexpected to myself and others. 

He found his school privileges operating to create and 
strengthen a love for reading. The desire to know 
what was contained in books became so strong as 
to induce him to lay hold upon nearly evey volume that 
came in his way ; and nearly the whole of quite a respect- 
able village library was laid under contribution to meet 
the demands of his eager spirit. Had he been put at 
this period of his life under the direction of a wise 
teacher, and had adequate means of improvement been 
afforded him, it is easy to believe that his progress 
would have been both rapid and delightful. As it 
was, he read without any regard to order or his own 
necessities ; for he was too young to appreciate either. 
He read as he found opportunity, and such books and 
such only as chance threw in his way. This mental 
exercise, however, was not wholly without benefit. 
His retentive memory treasured up a multitude of facts 
which, in after years, furnished not a little food for 
his reflection. Dim visions of intellectual eminence 
2* 



18 LIFE OF 

seem now and then to have floated before his childish 
eyes; — always, however, aecepted as visions bright 
and brief, to be dissolved in the monotonous stream 
of his humble and unpromising life. He says : 

" When some of my school mates left to prepare for 
college, I much wished to go too. But my father 
was poor, and so I was obliged to see them leave with 
regret. It was perhaps all for the best." 

At the age of eleven years he came very near losing 
his life by means of a fever sore. It was found ne- 
cessary to perform a severe and painful surgical oper- 
tion in order to save him. As an illustration of some 
features in his early character, the following extracts are 
taken from his own account of the affliction, 

'' The doctor retired to the fields, where he remained 
nearly an hour ; when he returned, called for pen and 
ink, and made a mark on the thigh where he was 
going to cut. My mother and sisters left the room ; — 
all the family, I think, except my father. It was an 
afflictive time. The other surgeon said I must be held. 
To my surprise and that of all present. Dr. Miller said, 
iVb, he will hear it, I kjiow he will f and such was 
the confidence and courage he inspired in me, that I 
did endure it without a groan." 

A council of surgeons was subsequently held, who 
decided that there was no security for his life unless 
the limb was amputated. It was left to the young 
and courageous sufferer to decide whether the opera- 
tion should be performed. The decision was a negative. 
He was removed to the residence of Dr. Miller in 
Franklin, and the effort to restore him proved success- 



MARTIN CHENEY. 19 

fill ; though for a year he was obliged to use crutches 
in order to walk about. The narrative thus con- 
tinues ; — 

" I had the loving attentions of a mother and sister 
while among strangers. O what a blessing ! The kind 
and gentle treatment of Dr. Miller and Dr. Le Prelate 
— although his French accent at first alarmed me — 
won my confidence, and made a deep impression on my 
young spirit. I could suffer them to cut my flesh with- 
out a groan, while the severe and harsh manners of the 
other surgeon repelled me ; and when he threatened to 
sue my father for his bill, because I had been taken 
to Franklin, my feelings rose to such a pitch that, when 
I heard of his death — which occurred during my stay 
at Franklin — I said ' I was glad of it ;' — an expression 
for which I received a rebuke from my mother. Be- 
hold in the conduct of Dr. Miller and its results the 
magic power of kindness !" 

After his recovery, Martin went to reside for a time 
with a brother in Boston, who kept a grocery with the 
usual appendages of cider, beer, andwhiskey. He 
says ; — '' Many gills, pints, and quarts, have I drawn 
for the customers, of the liquid fire." His father very 
much desired that he should learn a trade, a mode of 
life to which the son was strongly averse. If it had 
been a school to which the father's wishes pointed, 
the son thinks it would have needed no persuasion to 
induce him to go. A place was, however, secured in 
the employment and family of a deacon of the Presby- 
terian church. His want of sympathy with his position 
predisposed him to look unfavorably upon every thing 



20 LITE OP 

about him, and may ^. ^^sibly have done something to 
create the unfavorable opiniox. -^f his employer which 
he seems to have entertained, and o^ "^^hich he appep^'" 
never to have rid himself. He calls him one of ' the 
straitest of his sect.' He says ; — " Our clothes must all 
be of such a make ; we apprentices had a table by our- 
selves ; and the provisions were of an inferior quality. 
I staid two weeks and returned home. In truth I did 
not intend to stay if all had been as it should have 
been, but, as it was, I had a good excuse." His 
father soon learned his real position, and finally told 
him that if he was unwilling to learn a trade he must 
take some measures to provide for himself. He finally 
decided to attempt the work of making his way for- 
ward by his own energy and skill, — prompted thereto, 
probably, by much the same feeling as acts on other lads 
of similar age. He first engaged himself as an appren- 
tice at the business of making nails, at a distance so 
small from home as to allow of his spending his sab- 
baths in the bosom of his father's family. The views 
entertained in his mature life of these early experi- 
ences, he thus indicates : 

'' In looking back at this period of my life, there 
are two things I would note. 1st. As the leading 
tendency of my mind was toward reading, books, and 
the study of letters, this mental bias should have been 
encouraged more than was done. 2d. I was not kept 
strictly enough at some employment ; hence, my indis- 
position to a trade, and my tendency to idleness. Chil- 
dren should have something to do, and their employ- 
ment and recreation should be under the supervision 



MARTIN CHENEY. 21 

of kind and watchful parents or guardians." Ancient 
wisdom taught just these sentiments, and all modern ex- 
perience enforces the same lesson. 

After having occupied himself for a season with the 
duties of his chosen sphere, he went again to Boston to 
see whether he would answer the requirements made 
in an advertisement for a boy, which he accidentally 
discovered in a Boston newspaper. A[bundle of clothes, 
prepared by a mother's love, was swung over his should- 
er, and he started for the city, recommended only by 
his appearance and, as he says, his '' awkwardness," 
which was probably accepted as the index to honesty. 
He found the place and the man, and hired himself out 
at nine dollars per month. The introduction to his new 
post, and the picture of the post itself shall be presented 
in his own words. 

" What I was to do I knew not, only that it was 
to be work about the house. When dinner time arriv- 
ed, my employer took me to his residence in Atkinson 
street, led me into his kitchen and introduced me to 
his kitchen maid, who, he informed me, would tell me 
Avhat I had to do. My work I found to be as follows : 
1st. In the morning to build the kitchen and parlor 
fires. 2nd. To sweep the parlor, and set the breakfast 
table. 3d. When breakfast was prepared to take it to 
the parlor and wait upon the table ; and when break- 
fast was over to take the dishes to the kitchen, where 
the maid and myself breakfasted. 4th. When my em- 
ployer went to his store he took me with him, to bring 
home for dinner what he purchased from the market on 
his way to the store. After this I had little to do ; 



22 LIFE OF 

sometimes a pair of boots or handirons to clean, or a 
note to carry a few rods, and I was left mostly to my- 
self till dinner time. I then went through the same 
service as at breakfast, and repeated the service at tea 
time. I had plenty of nev/spapers to read, and plenty 
of time to read them. Here, for the first and last time 
I had the disease called Home-sickness, which, though 
not often fatal, is still extremely disagreeable. O, how 
I longed for Home ! Home with its many privations, 
still it was ' Home, Home, Sweet Home,' to me. I 
could have embraced even its dust. My father found 
where I was and called to see me, but I could not see 
him with the feelings which I then had, and so absent- 
ed myself. After a few weeks I recovered from this 
difficulty, and could then talk of home and see my 
father calmly. The people with whom I lived were 
church going people, yet they visited the Theatre occa- 
sionally, and gave and attended large parties ; which, 
when they had or attended them, kept me and the maid 
up late at night, a thing we often scolded about, behind 
their backs of course. 

" While here, a circumstance transpired which had 
some effect; I think, on my subsequent life. This was 
the hearing of a sermon by a Universalist. I had been 
warned by the people where I lived not to go to hear 
them, but curiosity prevailed and I went. The text 
was, ^ He that belie veth not shall be damned.' Well, 
thought I, if he can make that agree with the salvation 
of all men, the doctrine must be true ; for it then seem- 
ed to my untutored mind that these words were abso- 
lutely irreconcilable with the sentiment that all will be 



I 



MARTIN CHENEY. 23 

saved. However, with my wishes and hopes on his side, 
he made out, as I thought, a plausible case. Damnation, 
he said, meant condemnation, and this was in the con- 
science, and did not extend beyond the grave. Christ 
had died and brought life and immortality to light, and 
as in Adam all die, so in Christ all would be made 
alive. I received the teaching greedily. I was glad 
there was no punishment beyond the grave. I feared 
not the punishment on this side. I did not then per- 
ceive, as I have since done, that Universalism, as well as 
its parent, Calvinism, leave out or make of no eflfec- 
tive account the conditions of the Gospel. Alas ! if I 
mistake not, moral responsibility, human accountability, 
with the freedom of the human will, are crushed be- 
tween the upper and nether millstones of Calvinism 
and Universalism. At all events, the effect on me was 
such, that I felt less restrained in the indulgence of my 
propensities." 

After remaining in this family about a year, Martin 
decided to leave ; not on account of any dissatisfaction 
felt toward his employer or family, nor from any want 
of sympathy on their part toward him. He was urged 
to remain, and larger wages were offered as an induce- 
ment, but without avail. He encountered reproach on 
account of his position as a servant, and his proud 
spirit could not brook the taunt of servility. Another 
year was spent on a farm, where the same wages were 
received for constant and severe physical labor, and 
where his relation to a master was not less close or ob- 
vious than before. Dissatisfied with such a mode of 
life, he determined to accept an invitation from an elder 



^4 LIFE OF 

brother to leave Massachusetts, and live with him in 
Rhode-Island. This brother resided in Olneyville, then 
called '' Tarbridge," " The Hollow," &c. He accord- 
ingly started for this latter place in June, 1810, and 
after a short journey, mostly performed on foot, he ar- 
rived in what was to be his future home and field of 
influence. The place differed much, both in character 
and appearance, from the Olneyville of the present day. 
It contained some twenty dwelling houses, one small 
cotton mill, — the third built in this country ; some six 
rum-shops ; one Distillery ; no Meeting House ; no 
Sunday School ; no Public School : and not a few of 
the inhabitants were irreligious, intemperate, and pro- 
fane. " The Hollow" was regarded as a special seat of 
almost every form of individual and social iniquity, and 
though, as in most cases, the people were probably less 
inhuman than they were supposed to be, there was 
abundant room for moral improvement. Through this 
place Mr. Cheney passed at the time above specified, 
on his way to Triptown, North Providence, a short 
distance up the stream from Olneyville, where his brother 
was temporarily occupied. In November following, he 
formally took up his abode in Olneyville. The infer- 
ences which he drew from his observations at this 
time, were not very creditable to the people, among 
whom he found a subsequent home. His advent 
among the descendants of Roger Williams, is best ex- 
hibited in his own language. 

'' My first impressions of Rhode-Island, when I made 
my first visit in June, before I came to reside in No- 
vember, were unpleasant and unfavorable. The people 



MARTIN CHENEY. 25 

seemed awkward, uncouth, uncivilized. But there 
were peculiar reasons for these impressions. I was 
somewhat an ignorant, uncouth lad myself. I was 
weary and foot-sore when I entered Pawtucket, and 
not less so as I approached Providence, Olneyville and 
Triptown. Some one or more persons gave me incor- 
rect directions, which vexed me. The first and only 
person to whom I spoke in Olneyville, was a colored 
man, known as Wat Walmsley. I inquired of him the 
way and the distance to Triptown. He replied, — 
' Over TarhridgBj and about a mile.^ Of Tarbridge, 
I was as ignorant as I was of the Koran, and at a 
Rhode-Island mile — with my sore feet — I shuddered ; 
having been told before, about a mile back, it was a 
mile ; and when about half a mile farther on I was told 
by a woman, who, by her voice and size, I thought 
might have descended from the Amazonians and done 
honor to her ancestry, that it was about a mile to Trip- 
town, my patience was well nigh exhausted ; and I in- 
wardly exclaimed, — ' O, these Rhode-Island miles ! 
Surely, I have got among the natives !' But after it 
became my adopted home, I found reasons for changing 
my earlier opinions. At that time there was much of 
the free, generous, independent spirit of their renowned 
ancestor, Roger Williams, among the people, mingled: 
with the jealous cautiousness which marks those who 
have been the objects of persecution. 

" I had come from Massachusetts, where the law 

laid its hand on religious observances. There, if a man 

labored "on the Sabbath, or went on a journey for 

pleasure, he might expect to be visited by a minister of 

3 



I 



26 LIFE OF 

the law ; thus, the real religious character was not de- 
veloped ; many were outwardly religious by constraint. 
Not so in Rhode-Island. Nearly every man, woman 
and child did religiously what was right in their own 
eyes. It did not aifect the reputation of a man whether 
he kept the Sabbath or not, whether he went to meet- 
ing or not. It was, indeed, from the beginning, * a re- 
ceptacle for all kinds of consciences.' So that first 
impressions of Rhode-Island would be likely to be 
unfavorable. In short, at that time, to say the least, 
there was but small temptation to pretend to be re- 
ligious in Rhode-Island ; hence, more intimate ac- 
quaintance always resulted in a higher estimate of her 
character." 



MARTIN CHENEY. 27 



CHAPTER 11. 

"HE WAS LOST AND IS FOUND." 

The state of society into which Mr. Cheney found 
himself thrown, has been partially set forth in the ex- 
tracts from his auto-biography presented in the prece- 
ding chapter. A view of his character as it was when, 
at the susceptible age of eighteen, he came into the 
world of temptation found at Olneyville, may aid us in 
apprehending the results appearing in his subsequent 
life. 

Mr. Cheney at this time, had all the ardor, the buoy- 
ancy and hopefulness of spirit, which are.wont to attach 
to that period of life. His temperament was nervous 
and active ; and his energy of character, when roused 
into action, was such as to give him influence in every 
circle where he acted. As always afterward, so then, 
he was respected or feared in proportion as he was 
surrounded by friends or foes. He was, by nature, 
joyous. Whatever contributed to human merriment, 
was almost sure to meet more or less sympathy from 
him ; the moral character of the mirth was something 
which seldom came in to interfere with his enjoyment 
of it. In the circles of pleasure and laughter, he gen- 
erally found a place ; for his own inclinations, and the 
wishes of others, combined to carry him there. Even 
practised jesters not unfrequently made him the centre 
of their circle, and became the convulsed spectators of 



2g LIFE OF 

his comic drollery, and the victims of his mischievous, 
but not malicious fun. Even at this early age, he was 
beginning to develope that firmness and self-reliance, 
that impatience of dictation, that iron sternness of will 
in carrying out his plans^ which appeared so prominent- 
ly in subsequent life. An effort was not abandoned 
because it had once met defeat. He might appear quiet 
and forgetful ; but he only waited his opportunity, and 
when it appeared he bounded with a sudden and de- 
cisive energy forward to the object which he had al- 
ways kept in his eye. These characteristics had ap- 
peared early, and they grew with his years. He was 
highly impulsive : and yet the movements which be- 
trayed suddenness and strength of feeling, seemed 
guarded with forethought and sagacity. He was dis- 
posed to be wilful ; a tendency which he attributes, in 
part, to the indulgence which his early illness pur- 
chased at the hands of his parents. The religious influ- 
ences which had acted on him, had temporarily re- 
pressed his mirth and his fire, but they had not taken 
such a hold upon his understanding, or his heart, as to 
control their action. His spirit was the dwelling place 
of strong forces, some of them just waking into life, 
and others pent up by outward pressure, but all waiting 
to leap out on to the field of action, to do a good or an 
evil work, according as they were summoned by worldly 
passion, or religious principle. 

He had but little acquaintance with the world, for he 
had seen it in but few of its phases. Of what he was 
to meet in his intercourse with it^ he was ignorant ; 
and so he had laid down no definite principles of ac- 



MARTIN CHENE.^. 29 

tion when he went forth to enconnter its successive 
experiences. Though possessing such definite and 
marked features of character, still, the life he was af- 
terward to lead was to depend very much upon the 
moulding influences which were to act upon him. 
Martin Cheney he would always be, but he might be- 
come the eflicient leader among the irreligious hosts of 
the world, or the inspiring standard-bearer in the ranks 
of righteousness. So, Saul of Tarsus, volunteering at 
Jerusalem to aid in crushing the heresy of the Naza- 
rene, and Paul the Apostle, stirred by what he saw at 
Athens, to raise it to a recognition of the authority of 
Christ, are one and the same person. It is a mental 
giant giving his strength to the bigotry of the Phari- 
sees, and then consecrating his energy to the philan- 
thropy of Christ. 

The business in which Mr. Cheney was engaged, 
was that of preparing and vending meat ; a business 
which he regarded as having very little tendency, either 
in itself, or in its associations, to improve his morals or 
manners. He lived in the family of his brother who 
made no profession of religion, and so enjoyed no in- 
fluence there adapted to restrain either his passions or 
his conduct. He did not feel it to be at all a home to 
him, but simply a stopping place, where very little real 
interest was felt in his moral welfare. Moreover, he 
had brought with him the sentiment — if a mere care- 
less acquiescence in such a notion, can be called a sen- 
timent, — that all men would be happy after death ; and 
so both the love of virtue and the fear of vice were 
wanting as motives to his heart. The result he thus 

states : 

3* 



30 LIFE OF 

'^ My moral feeling and habits began rapidly to de- 
cline. I could play ball, pitch quoits, or play cards on 
Sunday, as boldly as any of the Rhode-Island youth. 
I commenced spending my evenings at shops where 
liquors were sold, and where gambling was often prac- 
tised. Profane language, corrupting songs, and the free 
use of liquors abounded in those places ; and from a 
looker on, I soon became a partaker. O, how terrible 
in its influence upon me, was the want of an attractive 
home, where 1 might spend my evenings ! O, could 
my voice be heard by parents and guardians, I would 
say earnestly, strongly, ' make home attractive to your 
children ; spare no pains to accomplish this. Let not 
the shops, taverns, stables, and streets educate your 
children. I have had a sad experience in this species 
of instruction.'" 

In the year 1813, he was married to Miss Anna 
Brown, daughter of Mr. Fleet Brown, of Foster, and 
commenced keeping house in an humble chamber, but 
which, to him, was full of sunshine, for home influences 
were acting afresh on his longing heart. In the rousing 
of his domestic sympathies and feelings which had lain 
dormant for years, he seemed to be living a new life. 
Better voices whispered to him, and, for a time, he 
listened with gratitude and pleasure. The attractions 
of home were sometimes sufficient to overcome the 
influences that sought to draw him abroad, at evening, 
to the haunts of vice. He says — '' I was industrious 
and economical, and prospered." 

But trial was before him in a new form. The story 
of his misfortunes is best told in his own words— 



MARTIN CHENEY. 31 

''In the winter of 1815 and 1816, I removed, with 
my oldest brother, to Brooklyn, L. I., and went into 
the grocery business in New- York city. We engaged 
also in the Mackerel Fishery. We were unsuccessful 
in both. My brother, while on a journey of business 
to Rhode-Island, was taken very sick, and after many 
weeks of suffering, recovered only so far as to be able 
to walk about, and was in a confirmed consumption. 
We were obliged to sell our small property, which was 
left, at a great sacrifice. My brother broke up house- 
keeping — his wife, with her children, went to her 
father's in Lincoln, Mass. ; while he, accompanied by 
my youngest brother, went to his father's in Newport, 
N. H. These events left me in the great city of New- 
York, whither I had removed from Brooklyn, among 
almost entire strangers, and in a state of almost entire 
destitution. All my money was expended in the re- 
moval of my brother and his family, — -or, rather, all 
his money, — for mine was already gone in the losses 
we had sustained. All that remained was an old sloop, 
bought for the Mackerel Fishery, which was the joint 
property of myself and my brother. Finding no way 
to pay my rent, I removed into a hut or hovel, not 
much larger than an Indian wigwam, a little above 
Hoboken, on the North River. There, with my wife 
and child, and youngest brother, I spent the winter of 
1816 and 1817. And such a winter f It was the win- 
ter following what was called the 'cold summer,' 
when the crops were so extensively destroyed by the 
frost. Thirty thousand were supplied with soup, daily, 
in the city of New-York, that winter ; hundreds were 



32 LIFE OF 

flocking into the county offering to work for their food, 
the farmers refusing to employ them on account of the 
scarcity of provisions. And there were we, wife, child, 
brother and myself, without funds, without work, 
among strangers, a cold winter upon us, and starvation 
in the land. We were willing to dig if digging could 
be had j from begging we revolted. We had fresh 
meat once during that winter. We lived on Potatoes 
while we could get them, then on Turnips, to save 
what little bread we could get for the child. We 
freighted a little with the old sloop, until she became 
frozen up in the river, then a little chopping of wood 
in the New Jersey woods. It was a winter long to be 
remembered. O, how I wished to be where I could 
get to Providence River, then I could, at least, get a 
few clams. I then thought that if I could get bread 
for myself and family, I would never again complain. 
Well, the dreary winter at last passed away, and sell- 
ing the old sloop for a trifle, I was able to get back to 
Rhode-Island, stripped of all the property I had when 
I left, except a few dollars ; my furniture pretty much 
a wreck, and, what is to be more lamented than all, 
my heart made no better by all these trials." 

Previous to the departure for New-York, the brother 
with whom Mr. Cheney was living in Olneyville, was 
converted, and united with the Beneficent Congrega- 
tional Church in Providence, then under the pastoral 
care of Rev. James Wilson. The voice of prayer in 
that dwelling, where religion had been a stranger, was 
an unpleasant surprise to Mr. Cheney, and he carefully 
avoided the influence of that new spiritual life. Still 



MARTIN CHENEY. 33 

it acted upon him. But during the absence from Chris- 
tian sympathy, occasioned by the removal to New- 
York, the religious interest of the convert obviously 
declined, and the moral restraint which his faithfulness 
had thrown about the younger brother almost entirely 
ceased to operate ; and on his return to Rhode-Island 
the same associations were renewed, and the work of 
moral corruption went on. Home lost its power to 
keep him from the resorts of the vicious. Before going 
to New-York he had felt desirous to accumulate prop- 
erty ; but on his return this desire departed, and he 
speaks of being likewise indifferent in regard to his 
reputation. The temporary check laid on his passions 
by his brother's religion, his own home, and his pecu- 
niary distresses, was now removed j and he went rap- 
idly downward at the bidding of his impulses. Then 
was written what he calls '' the darkest chapter of his 
history." He became an acknowledged leader among 
the associates who had been his instructors in the 
school of sensual indulgence and passionate gratifica- 
tion. Their circles became incomplete without him, 
their gatherings lacked spirit in his absence, and their 
wild plots of mischief were deemed imperfect, until 
he had endorsed them, and pledged himself to their 
execution. He frequented the taverns and grog- 
shops ; drank freely, though seldom became insensibly 
intoxicated ; was an habitual attendant upon the the- 
atre ; and became more and more averse to moral as- 
sociations. This period of his life finds its record in 
detail by his own hand, and, for the same reasons that 
induced him to recall it, is an outline of it presented 



34 LIFE OF 

here. It shows how " evil communications corrupt 
good manners," and pervert high powers ; and it will 
show the glory and power of that grace which could 
redeem and consecrate that sin-seared, but powerful 
nature, to high and holy ends. From the records of 
human folly and guilt, as well as from the high illus- 
trations of moral excellence, may be drawn lessons of 
practical wisdom and motives to purity. The Bible 
has its Ahab and its Herod, as well as its Abraham 
and its John. 

In the autumn of 18 17 his wife died. She had trust- 
ed in God while living, and she passed away in peace 
and hope. Her death seemed to produce no lasting 
or serious impression upon his mind. It was impos- 
sible for him to be the subject of any serious experi- 
ences while pursuing such a round of sensual grat- 
ification ; and he seemed disinclined to break away 
from his associations. The voice that would have 
spoken to him from the lips of that Faith which had 
just disappeared from his dwelling, was drowned in 
his thoughtlessness and dissipation. He had never 
intentionally wronged her ; and so repentance for the 
neglect of his home and the disregard of her religious 
influence was not awakened. He found a good board- 
ing place for his child, and went on less restrained than 
before. He says : 

" I plunged still deeper and more greedily into 
scenes of folly and wickedness. I had now no par- 
ents, brother or sisters near, — no wife or home to re- 
strain, and on I went, madly, in the road to death. 
From the period of my wife's death till the time that 



MARTIN CHENEY. 35 

I experienced a great change in my views and feelings 
in 1820, I fairly revelled in the indulgence of sensual 
gratifications. And the consequences I now feel to 
my sorrow. Not only are the sins of the fathers visited 
upon the children unto the third and fourth gener- 
ation, but the sins of youth are visited upon age^ and 
it is wise and just that it should be so. O when will 
young men be wise and understand this?" 

His Universalist prepossessions still remained ; for 
how could he look forward to the future as a scene of 
moral and just retribution with satisfaction ? He would 
sometimes attend, with one or more of his compan- 
ions, upon the ministry of some preacher of that sect, 
and would then go home seeking to strengthen each 
other's confidence in the doctrine they were so anxious 
to believe. 

In October 1819 he was married to Miss Nancy Wil- 
bour, and commenced housekeeping ; but the home in- 
fluence could not, as before, overcome the tendencies 
which wedded him to his companions and gratifica- 
tions abroad. His heart was becoming more and more 
the servant of his passions, less and less under the do- 
minion of moral and domestic obligation. The im- 
pulsions of duty were feeble ; inclination acted on him 
like the pressure of a tempest. A very remarkable 
dream which he had during the winter following his 
marriage produced some serious impression upon his 
mind, but was inadequate to change the current of his 
life. 

The year 1820 was distinguished for an extensive 
religious interest in Providence and vicinity, in con- 



36 LIFE OF 

nection with which large numbers professed to pas§ 
from death nnto life. Meetings were held every even- 
ing in almost every neighborhood, but Mr. Cheney 
felt little interest in them. His heart was elsewhere. 
He attended on one occasion at the baptism of a large 
number of persons in Providence, and felt somewhat 
impressed by the scene. Subsequently at a Methodist 
meeting, when an invitation was extended to any who 
might desire it, to go forward to the altar for prayers, 
he felt prompted to go forward with others, but the 
suggestion of his better nature was scornfully repelled. 
Thus God left himself not without witnesses of his 
desire that the sinner might be brought to repentance 
and life. 

The whole account of his mental exercises connected 
with his conversion, as found recorded by his own 
hand, is so interesting and instructive as to demand an 
insertion. No apology for introducing it entire will 
be needed. It will be likely to suggest its own lessons 
better than a foreign hand could present them. The 
occurrences related took place during the same year 
as the events above specified. 

" At that time in the village of Olneyville there was 
no meeting-house, no church, no Sunday school, no 
stated religious meetings. There were but few who 
professed to be the disciples of Jesus. These few, with 
some from the city, would occasionally hold conference 
meetings. One of these meetings I attended ; the why 
I cannot tell. I can only recollect that the man of the 
house where the meeting was held was one with whom 
I had often played cards ; this might have induced 



MARTIN CHENEY. 37 

my attendance. His wife professed to be a Christian. 
I went to this meeting as careless and thoughtless as 
I had previously been, as far as my recollection ex- 
tends. After sitting in an adjoining room a little time, 
I thought I would step into the entry and look into 
the room where most of the people were, and see what 
the meeting folks were doing. I did so. There was 
a man exhorting, who I afterwards learned was Mr. Pe- 
ter Place. None of his words were impressed on my 
mind. I know not what he said, but I received one 
distinct impression ; — The man is sincere. O that all 
speakers might beget this conviction within their hear- 
ers ! The first thing of which I was conscious after 
this, was the breaking up of the meeting ; and I had 
been standing in that entry as near as I could after- 
wards judge, about an hou7\ It seemed to me that 
I had somehow been strongly, unconsciously interest- 
ed, — as it were, spell-bound. How it was or why it was 
I know not, God knoweth. '' The wind bloweth 
where it listeth ;" so are God's influences as universal 
and incomprehensible as the air we breathe or the wind 
that bloweth around us. At the close of the meeting 
my principles I suppose remained the same, but my 
feelings were wonderfully changed. I felt disposed to 
converse on religious topics, and did so on my return 
from the meeting. For a number of weeks my mind 
was more or less powerfully exercised on religious sub- 
jects. I felt disposed to attend religious meetings, and 
did so frequently. I wished to hear prayer. There 
was a meeting held occasionally in the village to prac- 
tice singing, which I was told was opened or closed^ 
4 



38 LIFE OF 

with prayer. I thought I would attend one of them, 
as I had been invited to do so. I went, my object be- 
ing to hear prayer ; but to my disappointment no prayer 
was offered. I afterwards learned that it was omitted 
on my account, lest it should drive me away. What 
an admonition to Christians to be faithful ! So anxious 
was I to hear prayer that I had a singing meeting ap- 
pointed at my house to secure the object. As they 
were about leaving without prayer, I ventured to request 
Mr. Peter Place to pray. A clap of thunder in a clear 
day would not have surprised them more. Mr. Place 
told me afterwards that he was confounded ; that he 
did not know whether the question was asked in earnest 
or in mockery. To have a leader among the wildest and 
most reckless ask him to pray, was so unexpected as ex- 
ceedingly to perplex him. However he prayed, how he 
hardly knew. The meeting closed, and all retired to 
ponder upon and talk over the wonder. About this 
time I remember being in a barber's shop on a Sun- 
day morning, where was one of my neighbors, a pro- 
fessor of religion. I asked him if he was going to 
Fruit Hill to meeting that day. He replied that he 
was. I told him I thought I would go with him, and 
accordingly I did so. Elder Zalmon Tobey preached. 
As I was in the habit of singing sometimes, I was invi- 
ted to a seat in the choir. I declined, for I did not 
feel like singing. The text was ,* " They that are 
whole have no need of a physician, but they that are 
sick." I was much affected under the preaching. I 
recollect also of being at a meeting one evening at 
the Merino Factory. Elder Tobey and Williams 



MARTIN CHENEY. 39 

Thayer were present and spoke in the meeting. I was 
deeply impressed and wept through nearly the whole 
exercises. I remember too of Elder Potter's calling one 
day to see me, but my feelings were such that I could 
not converse, and I left the room. 

About this time I discovered that the mind of my 
wife was deeply interested on religious subjects. One 
night after returning from meeting under deep feeling, 
being troubled, distressed, and anxious, I knelt down 
by the bedside and tried to pray. I know not how I 
prayed, and hardly know for what I prayed. I knew 
that I was a sinner, I was in trouble and wanted mer- 
cy. I suppose, therefore, that I expressed those feel- 
ings in some way, but in what words I know not. I 
wept much. I was thus exercised for a long time ; at 
last I fell asleep. I think I was thus exercised a large 
portion of the night. The morning following was 
Sunday. I arose as usual, built a fire, &c., and, what 
has always appeared singular to me, I have no recol- 
lection of my attention's being directed to my exercises 
of mind the past night. I was cheerful and buoyant 
in spirits without seeming to be conscious of it. While 
passing about the house, doing the chores of the morn* 
ing, I commenced singing ; 

" Come listening angels, assist me to sing 
The love of my Jesus, my crucified King/' 

I had formerly sung this hymn with others from a 
book. It surprised me on reflection afterwards, that I 
had sung the hymn that morning without a book. The 
first distinct thought that seemed to arrest my atten- 
tion was ; Jt is Sunday^ and I shall have nothing 



40 LIFE OF 

to do but read the bible and attend meeting ; and I 
shall be very happy. And as a matter of fact I was 
happy. I had delightful feelings. The man who 
lived in the house with me, who was a professor of 
religion, hearing me singing, came in to see me. He 
had known my previous exercises of mind. He asked 
how I felt. I told him. He replied : ' You have ex- 
perienced religion.' What that meant I did not know 
definitely. I only knew that I felt calm and happy, 
and that there was a wonderful change m my feelings. 
One thing I soon noticed, viz : that I could converse 
on religious subjects without being agitated ; whereas, 
for weeks previous, when anything was said on re- 
ligious topics it would affect me to tears ; I would be 
convulsed with emotion. The e:;^piessicn cf my 
neighbor rung in my ears : ' You have experienced 
religion;' and although I knew not 2^Aa^ experiencing 
religion was, yet I had the idea that they who had ex- 
perienced religion were Christians, and in the favor of 
. God, that their sins were forgiven and they were pre- 
pared to meet God. 

^' The question soon came up in my mind, Have you 
experienced religion ? This I could not answer. I 
asked those v/ho professed to have passed through this 
experience how they felt ; but none of their relations 
agreed precisely with mine. For weeks I continued 
this search, but in vain. It was indeed, as I have 
since learned, ^seeking the living among the dead.' 
When I had nearly decided that my friend was mista- 
ken, and that I had not experienced religion, all at 
once^ while at a neighbor's shop where I used to con- 



MAKTIN CHENEY. 41 

verse on religious things, the thought entered my mind ; 
" How foolish you have been, you have a Bible ; if 
you had consulted that you would have had your ques- 
tions solved." Wondering that I had not thought of 
this before, I immediately started for home to consult 
the bible on this question. 

" I had an old bible which, by the merest chance, I 
had bought at auction among other books, but which I 
think I had never read. However I went, confident that 
my question would be settled by consulting that book. 
As I was on my way home, these words came into my 
mind, or I found them on opening my bible, (and which 
it was, my recollection will not positively say,) 'We 
know that we have passed from death unto life because 
we love the brethren.' It seemed to me that these 
words were written for the purpose of solving the ques- 
tion. Thus I reasoned ; — passing from death unto life 
means what my neighbor called ' experiencing religion. ' 
It means ' becoming a new creature,' or being a Chris- 
tian. Well, then, the question returned ; Have I passed 
from ' death unto life ?' How am I to know whether I 
have or not ? The words decided this plainly ,• ' because 
ye love the brethren.' Yes, I replied to myself, that is 
it. If you love the brethren, you have ' passed from 
death unto life ;' you are a Christian. But another 
question arose, viz. Who are meant by brethren ? My 
judgment at once decided that they must be the disci- 
ples of Jesus, or Christians. Another question arose ; 
Do you love the brethren ? I felt conscious that I did ; 
for while I formerly avoided associating with them, I 
now desired it. I was conscious of a great change in 
4* 



42 LIFE OF 

my feelings towards them. Another question still fol- 
lowed ; Do you love them because they are brethren, 
because they are Christians ? This I found on reflection 
to be the case. It was not wealth, nor reputation, nor 
color, nor because they showed attention to me, nor as- 
sociation, nor because they were kindred that made me 
love them, but because they loved Jesus, loved the truth, 
loved the right : in a word because they were Christians. 
Then it was that the conviction rolled into my mind 
with great sweetness and power, / have * passed from 
death unto life,' I am a Christian. ' Bless the Lord, O 
my soul, and all that is within me bless his holy name.' 
I had much peace and joy in believing. From such a 
source sprang up a hope^ which was and is and I trust 
will ever be ^ as an anchor of the soul, sure and stead- 
fast,' ' a hope that maketh not ashamed.' It will be 
observed that my conclusion, and the joy resulting from 
it, had reference to the fact that I had passed from death 
unto life,not to the how or when the change took place; — • 
that I was a Christian, not how or when I became such. 
*' In analyzing this change in my views and feelings 
subsequenly, I discovered, first, that I was surrounded 
and had been surrounded with the divine goodness all 
my days, and that this goodness was urging, leading 
me to repentence. Second, that this goodness flowing 
to me and the world in such abundance, came from 
God's great heart of love, and through the appointed 
medium, his only begotten Son. Third, that this good- 
ness operated first, on my perceptive faculties, showing 
me what I was, what I ought to be, what I might 
be if obedient, and what I should be if disobedient ; 



MARTIN CHENEY. 43 

secondly, it operated on my emotional nature, my 
sympathies, and thus I was affected even to tears. In 
this way was I brought to the ' valley of decision,' and 
the cry was heard :-— * How long halt ye between two 
opinions ?' ' Choose ye this day whom ye will serve;' 
' If any man will be my disciple let him deny himself 
and take up his cross and follow me.' Thus divine 
goodness brought me, thirdly, to exercise my choosing 
faculties or my willing nature, or that Power found in 
all moral beings and which determines moral character, 
usually described as the * Freedom of the will' — the 
freedom to choose between good and evil, to obey or 
disobey the commands of God. Now I perceived that 
I ' passed from death unto life,' or became a disciple of 
Christ, a son of God, not when my understanding was 
enlightened to see the truth, nor when my emotional 
nature was deeply affected by the truth, but when my 
willing or choosing nature chose or preferred to submit 
to or obey J the truth. It is when the sinner chooses to 
obey God in all things rather than man or any other 
power, that he ' passes from death unto life,' is ' born 
again,' becomes * a new creature,' ' old things pass away 
and all things become new.' And it was when I per- 
ceived that I did thus choose God and his Son, God's 
truth and his people, that peace and joy filled my soul. 
I do not say this process was realized at the time, but 
in analyzing it afterwards, I found that this was the way 
in which I was led to embrace Christ." 

Through such a path of darkness, and out from such 
" an horrible pit" of sin, was the soul led forth into " a 
large place," where the light of life shone gloriously 



44 LIFE OF 

"Bround it. The cords of sin were broken, and the spirit 
clapped its hands joyously in its new freedom. With 
scarcely less of wonder than was displayed when Saul 
of Tarsus knelt before the Saviour he had persecuted, 
did Olneyville gaze at the miracle of grace in its midst, 
and exclaim; — ^' Behold he prayeth!" The leader in 
vice had broken his covenant with iniquity, and laid his 
strong earnest spirit as a willing offering at the feet of 
him who is the Captain of our salvation. Henceforward 
we shall find him leading another host, clad in new pan- 
oply, maintaining another and a better warfare. We 
have seen his power in the flesh making the holds of 
iniquity strong ; henceforward we are to watch for the 
waking of his , spiritual energy, mighty through God 
for their overthrow. 



MARTIN CHENEY. 45 



CHAPTER IIL 

ENTRANCE UPON THE WORK OF THE MINISTRY. 

The best proof of the genuineness of conversion is 
to be found in its fruits. These afford vital testimony ; 
the details of the process are of comparatively little mo- 
ment. The night of conviction may be more or less 
dark ; its hours, may pass away more or less tardily ; 
spiritual light may break forth like the sudden flash of 
noonday on the newly opened eyes of blindness, or the 
dawn of hope may be so gradual as to make it impos- 
sible to separate clearly the new life from the old ; one 
class of truths or another may have been employed to 
bring us to God ; our experience may be common or 
peculiar ; it matters not very much. He who finds his 
heart turning itself to God in submission, and faith, and 
love, and turning to the World in earnest solicitude for 
its spiritual redemption, discovers a better evidence of 
his membership in the family of God, than any form or 
degree of religious emotion can afford. Not past feel- 
ing, but present obedience is to settle the question 
whether we be Christ's. Following the written word 
we are safe ; to lean on anything else is to be in danger 
of having the staff of our confidence fail us just when 
we most need it. 

It was well, perhaps, for Mr. Cheney, that his earliest 
religious developments took on so rational a phase. 
The method adopted to settle the question touching his 



46 LIFE OF 

own conversion, is simple and unusual, but most natural 
and efficient. He laid hold upon a definite principle 
which God had revealed, and by it he tested some def- 
inite obvious facts furnished by his own consciousness. 
It was one of the simplest exercises of the judgment to 
compare the facts with the principle, and decide respect- 
ing their agreement or disagreement. And the more 
simple it was, so much the more confident could he be 
that the conclusion was correct. He knew the facts, 
and he firmly believed the principle. That he loved 
the brethren his own soul told him ; that this was a 
proof of his being a Christian his Bible told him, and so 
doubt was at an end, while the assurance of faith had 
begun. This first step in his religious career, indicates 
the logical feature of his mind, and its success strongly 
disposed him to prosecute every subsequent religious 
inquiry in a reverent, yet rational spirit. Had it not 
been so, his ardent nature might have driven him into 
many and grievous excesses. His impulses were easily 
stirred, and, when roused, acted with a fiery force ; and 
it was well that he accepted the new influence which 
was to wake them into life, with watchfulness and dis^ 
cretion. His understanding endorsed his position ; he 
could give a reason for his hope, and for his new mode 
of life. Hand in hand had his judgment and his heart 
walked up and bent themselves before the Cross, and 
now hand in hand they had come down girded for the 
work set before them. Each leaned on the other in 
its weakness ; each inspired the other with its own 
strength. 

Jt was no slight task which Mr. Cheney had assumed, 



MARTIN CHENEY. 47 

that of walking as a christian, day after day, through 
the temples of sin he had himself aided to erect. Ma- 
ny would, perhaps, have left the place where everything 
was setting so strongly against the soul. Here he was 
surrounded by the former associates he had aided to 
corrupt ; here were the temptations before which he 
would be most likely to fall ; here were the suspicious 
ones who would hesitate to trust him even when he 
was most earnestly sincere ; here were a host of things 
adapted to dishearten him, by reminding him of his for- 
mer shame ; and here he would be singled out by all 
who hated God, as one to be decoyed back to his old 
associations by every possible artifice. But his courage 
was equal to the emergency, as it was equal to every 
emergency into which life threw him ; or, perhaps, it 
might be said that emergencies acted on such a nature 
as his, to develope its courage and multiply its power 
of resistance. He knew the trial, but he would not 
shrink from it. He knew his weakness, but he had 
learned where to look for strength. Here he had shown 
the power of sin, and here he determined, under the 
pressure of duty, to display the power of the gospel 
which had come to redeem from it. Here his life had 
been a cord drawing others along the '' broad way," 
and here he felt it was fitting that it should become a 
magnet attracting them to " the strait and narrow 
path." And who can doubt that he chose wisely ? 

Mr. Cheney was a changed man. That was not to 
be doubted even by those who feared or wished the 
change might be superficial or temporary. It was a 
mystery to all who had not themselves felt the power 



4g' LIFE OF 

of the gospel ; and these, as they looked upon him day 
after day, firm, faithful and joyous, could only ex- 
claim,—" What hath God wrought !" On the third Sab- 
bath in June, 1821, he was baptized by the Rev. Zal- 
mon Tobey, and united with the Second Baptist 
Church in North Providence. Not a few of his old as- 
sociates were present, and predicting, in his own hear- 
ing, that the Christmas and New Year's Holidays would 
find him again at '^ Esek's ;" this being the usual ap- 
pellation of a low grog-shop where he and his compan- 
ions had been wont to revel. In reference to this, he 
says : — 

" But Christmas and New Year's came and went, 
and came and went, and yet Esek^s found me not. 
True, they might have found me at Esek's, had they 
watched me closely many years after their prediction. 
Yes, I was there to speak a word to a sick and dying 
man. Yes, I was there, on the very spot where I had 
gambled, and drank, and spent whole nights, to speak 
to the people on a funeral occasion. That dying man 
was Esek ; that funeral service was Esek^s, the keeper 
of that shop who had said, before my change of views, 
that he dreaded my coming to his house more than any 
other man. Wonderful change !" 

"The world beheld the glorious change, 
And did thy hand confess." 

On the third Sabbath in July following, his wife, 
having consecrated herself to God, was baptized, and 
united with the same church, and his home became a 
temple of Faith and Love, a place for mutual counsel 
and encouragement. 



MAETIN CHENEY. 49 

The year following his conversion, the few Chris- 
tians in Olneyville established a meeting for mutual 
improvement, somewhat like a Methodist class meeting, 
which was held from place to place weekly. In these 
meetings Mr. Cheney was accustomed to speak, sing 
and pray, led on by his own feelings and the wishes of 
his Christian friends, — nearly all of whom regarded him 
as called to preach the gospel. This conviction was 
not unfrequently expressed in such forms as to find its 
way to Mr. Cheney's ear, and did something, doubtless, 
to turn his thoughts in that direction. He says of this : 

^' How much the influence of my friends had to do 
in turning my attention to preaching, and how much 
divine influence was exerted in the matter, I have been 
unable to tell ; or whether the influence of my friends 
was a means which God used to bring me to think on. 
this topic." 

He was selected, by the Christian friends who had 
united in the meeting above noticed, to act as their, 
leader, and was frequently called on to attend and con- 
duct conference meetings in other places. On attend- 
ing a meeting in the neighborhood of some friends in 
New-Hampshire, and speaking as he was wont, a dea- 
con present sent him a message, to the effect, that if he 
did not preach God would punish him. Several aged 
and experienced Christians used to express to him the 
conviction that he was called to preach. One of these 
used frequently to say to him ; — " They will yet build: 
a meeting house in Olneyville, and you will preach in it.*' 
Rev. Mr. Tobey, who had baptized him, also expressed 
to him plainly his conviction, that he ought to be 
5 



50 



LIFE OF 



preaching the gospel. Such things as these, together 
with his own experiences, directed his attention more 
and more frequently and strongly toward the work of 
the ministry. He speaks of being present at a meeting 
in the Chestnut Street Church, Providence, and heard 
read a hymn containing these lines : — 

" His only righteousness Til kno-w, 

His saving truth proclaim ; 
'Tis all my business here below, 

To cry, ' Behold the Lamb ;' 
Happy if with my latest breath, 

I might but gasp his name ; 
Preach him to all, and cry in death, — 

' Behold, behold the Lamb.' " 

His heart was very deeply moved, and in his tears he 
felt peculiarly attracted toward the work of preaching 
the unsearchable riches of Christ. He found, however, 
similar difficulties to those urged by most who feel 
summoned to this sphere. He says, — - 

^' But who was I, and what was I, and where was I, 
that I should think of preaching ? Only a limited 
school education, in a business that seemed inappropri- 
ate to such a work, poor in the things of this world, a 
family to maintain, my former character, — all these 
things seemed to forbid the attempt. Then there was 
no Church, no Meeting House, no Society in the place 
to aid. Alas ! the future seemed as dark as darkness 
itself should 1 attempt it ; yet it seemed, on many ac- 
counts, to be duty ; and at times I had a desire for the 
work. Thus I was tossed to and fro in my mind.'' 

A severe fit of sickness which he suffered at about 
this time, and which some Christian friends regarded as 



MARTIN CHENEY. 51 

a punishment from the Lord, sent because he had not 
gone about his work, operated to induce him to promise 
inwardly that, if his life was spared, he would devote 
himself to the work of the ministry. Some time after 
his recovery, he related his mental exercises to the 
Church of which he was a member, and a meeting was 
appointed to be held on the evening of Thanksgiving 
Day, in the month of November, 1823, for the purpose 
of hearing him preach. He preached on the occasion, 
from 2d Peter, 3:9; " For the Lord is not slack con- 
cerning his promise," &c. The auto-biography thus 
continues : — 

'' After preaching, I was examined as to my senti- 
ments on doctrine and ordinances, &c. Finding me 
Anti-Calvinistic, and a Free Communionist, they in- 
formed me that it would be useless for them to appro- 
bate me as a preacher, as the ministers of that order 
would not ordain me with the sentiments I then held ; 
and advised me to take a letter of dismission and unite 
with a church holding sentiments similar to my own. 
They, however, decided unanimously that they thought 
I was called of God to preach the gospel. The 
remark of the man who then preached for them. Rev. 
Nicholas Branch, impressed itself deeply on my mind. 
When asked his opinion of my call to preach, he rcr- 
plied : ^ If he was a Calvi?iist, I should think he was 
called to preach ; and I donH know hut he is as it is.'' " 

Mr. Cheney explains his connection with a Calvinist 
Baptist Church, by the remark, that he did not know 
as these sentiments were held by the Church at the time 
of his unitinff there, as the Articles of Faith were not 



52 LIFE OF 

shown him ; and that Mr. Tobey, who was then pastor^ 
did not hold to these views. The advice of the Church 
was complied with, and his membership was removed 
to the Fourth Baptist Church in Providence, which was 
then under the care of his former pastor. 

On the 5th of February, 1824, he preached before 
this Church on trial. Text, Jonah, 3:1.2. '' The 
preaching that I bid thee," was the clause to which his 
attention was particularly directed. Expressive of his 
feelings at this time, the following little record was 
made, — " It is my heart's desire and prayer to God that 
1 may be ready and willing to declare the whole coun- 
sel of God, whether men will hear or forbear. O Lord 
help, for from thee is all my strength." After exami- 
nation by the Church, he was furnished with a certifi- 
cate, setting forth their hearty approbation of him as a 
brother and minister, and commending him earnestly 
to the confidence and fellowship of all Christians. 

A little time previous to these last related occurrences, 
Mr. Cheney commenced holding meetings in a hall 
in Olneyville, connected with the tavern, having been 
earnestly solicited to do so by the little band of disci- 
ples with whom he had been associated in the weekly 
meeting. This hall was ordinarily used for far different 
purposes. It was the gathering place for the wildest 
youth, who occupied it for parties, dances, &c. These 
were frequently held on Saturday night, and it would 
be late on Sunday morning before it was vacated. At 
10 o'clock A. M. Mr. Cheney would go to the spot, — 
having sometimes to build his fire and prepare the room 
previously — take what the fiddler had occupied for a 



MAETIN CHENET;. 53 

Stand as a pulpit, and speak to those who came to hear 
of the great things of the gospel. Among his auditors 
were often found those who had joined him there pre- 
viously in the work of noisy mirth ; and he who had 
been their leader, stood up boldly before them, to tell of 
his own redemption through Christ, and to beseech 
them to go in penitence and give themselves to God. 
Many were attracted by curiosity to see and hear, 
and some there were who went for better reasons ; but 
to them all did he speak in the earnestness of his na- 
ture, roused by his new faith, and from the fullness of 
his own sad experiences in the life of sin, from which 
he sought to rescue them. That hall stands yet, 
almost in the shadow of the temple of worship in which 
he afterwards preached to crowds gathered from every 
circle of life, and from which his body was borne to 
the tomb amid the tears of thousands ; the one speak- 
ing of the humility and faith of his ministerial advent, 
and the other of the glory of his triumphant exit. 

In August of this year, (1824) he made a tour east- 
ward as an Evangelist, with Rev. Abner Jones of the 
Christian Denomination. He was absent some two 
weeks, — preached on the average about once each day, 
attended some conference meetings, and received some 
five dollars above his expenses. He preached during 
his absence in Salem, Haverhill, New Rowley, &c. 
No events of particular importance appear to have been 
connected with this tour. He sowed the seed of truth 
in faith and sincerity, and of its springing up and its 
fruit God knoweth the history. 

At about this time he became associated with several 
brethren in the ministry, in what was termed a "Union 
5* 



54 LIFE OF 

Conference," organized for the purpose of mutual im- 
provement. Z. Tobey, Allen Brown, John Prentice, 
Ray Potter, Henry Tatem, and others, had a member- 
ship in this body ; the association embraced also a few 
churches. Mr. Cheney preached several times before 
this Conference, and at the instance of its members 
wrote and read an Essay on '^ Q,ualifications for the 
Christian Ministry," which appears to have been among 
the first, if not the first production of the kind. It will 
be read with interest, both on account of its character, 
and its historical associations. His educational privi- 
leges, it will be remembered, had been small, his habits 
had been unfriendly to mental growth, his secular busi- 
ness still claimed nearly the whole of his attention 
through the week, and the Sabbath was spent in preach- 
ing. The following is a copy of the Essay as found 
among his papers. 

E S S A Y. 

^'Brethren: In offering a few thoughts upon the 
qualifications of a Christian minister, the great, the im- 
portant work he has to perform meets our view. To 
announce God's will, to be an ambassador of Christ, to 
proclaim the terms of reconciliation to guilty sinners, 
to warn the unruly and comfort the feeble minded, to 
point penitents to the Lamb of God, to feed the Church 
of God and to watch for souls as they that must give ac- 
count, are some of the duties that belong to the minister 
of Jesus. Our inquiry at this time is : What are the 
qualifications requisite to perform these and all other du- 
ties which are connected with the gospel ministry ? and, 



MABTIN CHENEY. 55 

First. We conceive that no one is or can be quali- 
fied for this work without having the love of God shed 
abroad in his heart. He must be born again, not of 
the will of man but of God. The eyes of his un- 
derstanding must be opened ; — for if the blind lead 
the blind both shall fall into the ditch. However, 
God may overrule the preaching of unconverted per- 
sons for the good of his people, or even for the convic- 
tion of sinners ; yet as they were not called, so neither 
are they qualified to preach the truth as it is in Jesus. 
As soon shall you find a blind man who is fitted to be 
a judge of colors, as an unconverted man who is quali- 
fied to preach the gospel. For the natural man re- 
ceiveth not the things of the spirit of God, neither can 
he know them ; and if he do not know them neither 
can he communicate them to others : and if lie be not 
able to do this he is not qualified to preach the gospel 
which is spirit and life. Indeed, nothing is more ab- 
surd than for one to attempt to teach and instruct 
others in those things concerning which he is himself 
ignorant. Such an one can only darken counsel by 
words without knowledge. How can he open, explain, 
and apply the law, which is a schoolmaster to bring us 
to Christ, if he has not been slain by the law ? And 
how can he, who has never felt the sun ot Righteous- 
ness arise in his OAvn soul, cry, 'Behold, behold the 
Lamb ?' However different views may be taken of 
those who preached the kingdom of God before the 
resurrection of Christ, yet after this event they were 
commanded to tarry at Jerusalem till they were endued 
with power from on high. Reason, and Scripture 



55 LIFE OF 

which points out to us the practice of the primitive 
disciples, decide, as we conceive, that to be qualified to 
preach Christ we must experimentally know him. 

But farther. All who are the children of God know 
him as we have mentioned. But all who thus know 
him are not qualified to preach. To be qualified, there- 
fore, one must not only know Christ in his own heart, 
but must be able to communicate this knowledge to 
others ; or, in other words, he must be able to preach 
that gospel which to his own soul has become the pow- 
er of God unto salvation. To do this he should be 
well acquainted with the Scriptures. As by these the 
child of God is made wise unto salvation, so by these 
the minister should be furnished for his work. This is 
is the magazine from whence he is to draw his supplies. 
This is his sword with which he is to fight. He should 
be intimately acquainted with all the truths which the 
scriptures contain. The doctrines, precepts, promises, 
warnings, threatenings, judgments, and mercies which 
are revealed in the Bible, should be well understood and 
thoroughly digested. That scripture should dwell in 
him richly ; and as this is the word of truth which he 
is to divide, he should, if he would be a workman that 
needeth not to be ashamed, be well acquainted with all 
its parts. In order to this it will be perceived that he 
must possess a good natural understanding. This is not, 
indeed, necessary to the receiving of the truth into our 
hearts to the saving of the soul, but it is so to him who 
is commanded to bring forth from the word of God 
things new and old. He should understand the doc- 
trines, precepts, and promises of the bible in their im- 



MARTIN CHENEY. §f 

portance and connection with each other. Connected 
with a good understanding he should have a solid 
judgment ; for he who is destitute of these, which may 
be termed natural abilities, is in danger of being carried 
about with divers and strange doctrines ; but possessing 
these he will be enabled to become settled and ground* 
ed. Another danger to which, as a preacher, he may 
be exposed, is the condemnation of the devil ; but pos- 
sessing a solid judgment, by the grace of God he may 
escape this. A preacher should be no novice, nor think 
of himself more highly than he ought to think ; and 
this he may do either through a defect in his judgment, 
or too superficial an acquaintance with the scriptures or 
his own heart. But to a good natural capacity for re- 
ceiving the truth, joined to a solid and discriminating 
judgment of men and things, connected with a deep 
and extensive acquaintance with the holy scriptures and 
the love of God shed abroad in the heart, must be added 
the gift of utterance. He must not only be able but apt 
to teach. Without this, all his knowledge and judg- 
ment can never qualify him to be a good minister of 
Jesus. His heart must indite good matter, but his 
tongue must also be as the pen of a ready writer, so 
that he may communicate to others that knowledge 
which he has received, with ease if not with high pro- 
priety — a propriety founded upon the grammatical con- 
struction of words and sentences. A sound mind, good 
judgment, clear understanding and ready utterance, ap- 
pear to be the natural abilities suitable to a good minis- 
ter of Christ ; and to these must be added a change of 
heart, a thorough conversion to God, with an acquaint- 



58 LIFE OF 

ance with the gospel scheme of salvation as contained in 
the scriptures, and a hearty desire to this work. Hav- 
ing these, the man of God appears to be furnished with 
every qualification which is absolutely and essentially 
necessary for the work of the ministry. 

But while these are the only, and perhaps some might 
say more than the only qualifications which are abso- 
lutely and essentially necessary to a gospel minister, 
there are yet other qualifications which are highly im- 
portant and exceedingly useful. Such, we would ob- 
serve, is a knowledge of the rise and fall of kingdoms, 
of the difierent orders and classes of men in the world ; 
in a word, a general knowledge as derived from ancient 
as well as modern history. A knowledge of the Church, 
from its commencement to the present time, is of much, 
though not of essential, importance to the minister of 
Jesus. Indeed, learning, in all its branches, although 
despised and ridiculed by some, and overrated by others, 
is, in subserviency to the will of God, of much use to 
an ambassador of Christ. The more we know of nature, 
the sooner we ascend to nature's God. The more we 
know of ourselves, the more ready are we to learn of 
Christ. Indeed a knowledge of past ages and of the 
present condition of mankind, while on the one hand it 
teaches the ambassador of Christ his duty or discovers 
to him his work, and presents to him the fields all white 
to the harvest, on the other presents him with strong 
proofs of the truth and certainty of the holy scriptures, 
while ancient and modern historians have presented him 
a picture so truly agreeing with that of the bible, of a 
whole world lying in wickedness. If to these should 



MARTIN CHENEY. 59 

be added a lively and brilliant imagination, it will add 
to the preacher's usefulness, if chastened and corrected 
by a sound judgment. By the aid of this faculty, truth 
appears more lovely, and virtue more charming, while 
vice of all kinds shrinks from before it into its native 
darkness. 

Shall we proceed to mention that a Christian preach- 
er should possess courage ? He is called to endure 
hardness as a good soldier of Jesus ; and not a soldier 
simply, but one who is placed in the forlorn hope, to 
clear the way, and to gather out the stones. Says the 
Apostle, we are made a spectacle to the world, to an- 
gels, and to men. He needs invincible courage to meet 
the Lion and the Bear, as well as the proud and boast- 
ing Philistine. A frowning world is in his path ; Prin- 
cipalities and Powers oppose his march, and the grand 
foe of God and man would desire to sift him as wheat. 
The waves of ungodliness rise high and threaten to 
destroy the Church ; iniquity abounds, and the love of 
many waxes cold ; friends forsake, and false brethren 
deceive ; but amidst all this and more, let the language 
of the heart be that of the bold and resolute Nehemiah ; 
Should such a man as I flee ? or of an Apostle as 
bold, — None of these things move me. But let this 
noble principle be tempered by meekness and humility. 
In meekness, the servant of the Lord is to instruct 
those that oppose themselves ; and although he should 
never shrink from declaring the whole counsel of God, 
yet he should always remember that it ought to be done 
in a gentle, meek, and humble spirit. The servant of 
the Lord must not strive, but beseech sinners to be re- 



00 LIFE 01^ 

conciled to God. A proud, haughty, and imperious 
spirit, manifested in a minister of Christ, is not only an 
inconsistency, but will inevitably destroy his useful- 
ness. Let the minister of Jesus, then, while he de- 
clares the day of vengeance of our God, beware that 
he do not take vengeance into his own hands. Let 
him rather clothe himself with meekness, which, in the 
sight of God, is of great price. Let him use the sword 
of the spirit as the skilful surgeon does his lancet, not 
to kill but to cure. And this heavenly temper is also 
of great importance to the servant of Christ in reproof. 
He is to reprove and rebuke with all long-suffering and 
doctrine. But let every one take heed in what spirit 
he reproves, considering himself lest he also be tempted. 
We would further observe, that the laborer in God's 
vineyard has need of patience. In him, in a special 
manner, should patience have its perfect work. He 
will have numerous occasions for the exercise of this 
grace. His friends, his brethren, perhaps, will call for 
the exercise of patience. His work, especially when 
he sees but little fruit of his labors, calls for patience. 
As the husbandman waiteth for the early and the latter 
rain, so the minister of Jesus should, in the morning 
sow his seed, and in the evening not withhold his hand, 
waiting patiently to see whether God will prosper this 
or that. In much patience he should possess his soul, — 
patiently endure and suffer persecution and reproach in 
the cause of the blessed Redeemer, knowing that here- 
unto he is called. 

Further. A preacher of the gospel should be a man 
of the strictest integrity. No consideration should 



MARTIN CHENEY. g"! 

tempt him to swerve from the strictest regard to truth. 
He should abhor even the smallest approach toward 
dissimulation ; truth, sacred truth, should dwell forever 
on his lips. As the priest's lips should keep knowledge, 
so also they should keep truth. Of him it should be 
said — 

" No slanders dwell upon his tongue, 
He hates to do his neighbor wrong." 

He should also be a peace-maker ! never should he be 
found encouraging, much less sowings discord among 
brethren. Let him ever maintain the spirit of his first 
salutation, — Peace be to this house. 

To all of which we have spoken, should be added 
wisdom. This wisdom which, if any man lack, he is 
to ask of God, is of the greatest importance ; it is, as it 
were, a regulator, to enable the man of God to bring 
into exercise all the combined powers of body and soul 
in the most proper and efficient manner. It is by this 
wisdom, which is from above, that he is taught when, 
where and how to wield the sword of the spirit. It is 
this that must teach the minister of Christ how, with- 
out sin, he may become all things to all men. It is 
this that must teach him of those things which are law- 
ful, but not expedient. It is this that must teach when 
to speak a word in season, and when to answer a fool 
according to his folly. It is this which will show the 
time, the place, and the circumstances, that aid in gain- 
ing access to the sinner's heart, with the greatest pros- 
pect of success. It is this which will regulate and di- 
rect his courage and his zeal, so that success will attend 
his labors." 

6 



^2 LIFE OF 

This essay will not bear the test of a nice rhetorical 
criticism ; and, in itself considered, is not a very re- 
markable production. It indicates a lack of finish, 
both in the mental culture and compositional taste of 
the author ; but it bespeaks quite as plainly a power 
of close thought and careful discrimination. It is mark- 
ed by a clear direct simplicity, an acquaintance with 
the Bible, and a felicity in the use of scripture quota- 
tions and allusions, adapted to excite surprise. That 
'' old Bible" had evidently been diligently studied, from 
the time it was appealed to with so much success, to 
decide the question of his conversion. The effort sur- 
prised the Conference. He says : 

^' I was asked where I got those thoughts ; if they 
came from ' Solitary Hill ;' (the name of a hill in the 
place of my residence.) I had a suspicion that the 
Conference thought I had pilfered some of them from 
others, and called them mine. They were, however, 
the result of what I had heard, and read, and thought, 
all of which had passed through my own thifiking 
machine J^ 

In the spring of 1825, after being examined by sev- 
eral of the members of this Conference, and others, it 
was decided that he should be set apart to the work of 
the ministry, by the laying on of hands. 

His ordination took place in the old Johnston Meet- 
ing House, near the village of Olneyville, on the 28th 
of April, in this same year, at 2 o'clock, P. M. The 
order of exercises were as follows, as appears from a 
record kept by Mr. Cheney : 

1. Hymn ; — '« Go preach my gospel," &c. 



MARTIN CHENEY. Q^ 

2. Introductory Prayer ; — by Rev. Mr. Kenney, of 
Bristol. 

3. Hymn ; — " How beauteous are their feet," &c. 

4. Reading of Scriptures ; — by Rev. Ray Potter. 

5. Sermon ; — by Rev. Zalmon Tobey. Text, John, 
13 : 15, 16. '' For I have given you an example," &c. 
Topic, — Christ, the Preacher'' s Example. 

6. Ordaining Prayer ; — by Rev. Henry Tatem. 

7. Charge ; — by Rev. Ray Potter. 

8. Right Hand of Fellowship ; — by Rev. Allen 
Brown. 

9. Prayer and Benediction ; — by Mr. Cheney. 

A large concourse of people assembled on the occa- 
sion to witness the exercises, which were full of in- 
terest and impressiveness. The work of the ministry 
had now been fully assumed, the consecration had been 
publicly made, and henceforward Mr. Cheney was to 
be known as a herald of the cross, a leader among the 
hosts of righteousness. His former companions, who 
had looked for his backslidings, were now compelled 
to feel that their haunts of sin were to be visited by 
him again only in his rebukes, and disclosures, and 
warnings. He preached the faith he had before labor- 
ed to destroy. And it is in this work, chiefly, that we 
are hereafter to follow him. 



g4 LIFE OF 



CHAPTER IV, 

CHOOSING AND ENTERING HIS FIELD OF LABOR. 

It is well that the future is hidden from human view, 
and especially from those who enter upon the life of 
Christian faith and obedience. " Sufficient unto the 
day is the evil thereof." To be obliged to add to this 
evil the dread of that other evil, awaiting us in the 
days to come, would be often to overpower faith and 
destroy hope. And especially is this so of those who 
consent to take the lead in religious duty. Christ in 
Gethsemane, tells us how terrible is the cup of suffer- 
ing which the prophetic eye sees moving slowly, but 
surely, forward to the lip of human weakness. The 
sustaining power of his divinity did not keep him from 
struggling with resignation, till he was baptized with 
the sweat of blood. Moses had hardly faith enough 
to walk forward and meet the anticipated difficulties 
created by his tardy tongue ; what would he have done 
if he had foreseen the Avrath of Pharoah, the blind, 
thankless stubbornness of his nation, the forty years 
pilgrimage in the desert, the punishment which buried 
the whole generation of his people, and his own tomb 
hidden from view in a land of strangers by the rebuke 
of God ! But for narrowing the sphere of vision to 
the present day's trials, there might have been no 
Daniel resting in state among the Lions, and no He- 



MARTIN CHENEY. 65 

brew worthies marching in triumph over the flaming 
pavement of the tyrant's furnace, •* SuiRcient unto 
the day is the evillhereof." 

Mr. Cheney entered upon his ministerial work, not 
without forethought and decision. He endeavored to 
count the cost ,• but it was well that he could not coimt 
it ; that the price was kept out of his view. Not that 
he had a bitterer cup, or more terrible hardships than 
others have had, but there was abundant to try his 
spirit. Of some of these experiences account will be 
taken as his life is developed. What effect would be 
produced by laying bare the vices about him, he knew 
not ; what friendships he must sacrifice, what losses 
encounter, and what sorrows of heart endure, were 
matters to be learned only in the school of coming ex- 
perience. And his pecuniary circumstances, too, were 
such as to awaken distrust. He had no assurance of 
being provided for, given by any man or body of men ; 
for no one or ones had become chargeable with his sup- 
port. Of this matter, twenty-five years afterward, he 
thus speaks : — 

'^ I wonder, even now, that I ventured to attempt 
preaching. I do, indeed wonder, with what willing- 
ness I arranged to meet poverty ; for although I was 
poor, I saw, if I preached, I must be poorer still. I 
wonder how, with willingness, I received second-hand 
clothing for myself and family. I remember, when I 
had reduced my rent one half, paying but twenty dol- 
lars per year, that a minister from Boston called upon 
me and tarried over night. He was dressed fashionably. 
But such a lodging place as he had I cannot describe. 
6* 



QQ LITE OF 

A garret of the poorest kind, and as poorly furnished. 
But," he adds, " it was the best I had, and I thought 
good enough for him, or it might do him good, for I 
fear he was a ministerial dandy." 

But he went forward, and through privation and trial, 
grew strong and prospered. When most depressed, 
and questioning whether it was really his duty to at- 
tempt to preach, the singing of the words which stirred 
him in his anxiety — 

" 'Tis all my business here below, 
To cry, ' Behold the Lamb !' " 

would rouse his spirit, and consecrate him with a new 
faith and courage to his chosen work. 

Soon after his ordination, he was invited to preach to 
the Church and Society at Fruit Hill, North Provi- 
dence, some four miles from Olneyville. He accepted 
the invitation, and went, on Sabbath, P. M., after the 
close of his service in the hall at Olneyville, where he 
still preached in the morning, to his appointment at 
that place. While thus engaged, the work of erecting 
a meeting house in Olneyville had commenced, and, 
on the completion of the Vestry, the meetings were re- 
moved to that place from the hall where they had been 
formerly held. He continued to preach thus till the 
meeting house was completed, or nearly three years 
from the time of his engagement at Fruit Hill. During 
this time his preaching had attracted not a little atten- 
tion, both on account of the character of the preacher, 
and of the character of the preaching. 

Among the hearers, assembling from week to week 
in that little unimposing hall, were found men of talent, i 



MARTIN CHENEY. ^ 

and influence, and station, who attended on his minis- 
trations with not a little interest. Of these was Dr. 
Messer, then President of Brown University, who ex- 
plained his attendance there by saying that he always 
carried away from that humble spot most profitable in- 
struction. And the fact that, in two years from the 
time that the hall was opened for religious service, there 
had been sufficient interest awakened in Olneyville to 
erect a good house of worship in the very suburbs of 
the city, indicates that he was doing not a little to ar- 
rest and control attention. 

On the 2d of July, 1827, the House, having been 
completed, was dedicated by a public service to the 
worship of God. Services as follows : 

1. Reading Scriptures ; by Rev. Z. Tobey. 

2. Singing. 

3. Dedicatory Prayer ; by Rev. Mr. Seamons. 

4. Singing. 

5. Sermon ; by Rev. Martin Cheney. 

6. Prayer; by Rev. Z. Tobey. 

7. Singing an Anthem. Benediction. 

A large assembly convened on the occasion, and the 
services were full of interest. 

The written sketches of the Sermon preached on 
this occasion, — prepared merely to give definiteness 
to the thoughts and something of precision to the lan- 
guage — are found among Mr. Cheney's early papers. 
They are scattered over several pieces of paper, in 
beautiful confusion ; indicating that he wrote just when 
and just as the spirit of writing came upon him, and 
opportunities were secured. It was evidently closely 



\ 



58 LIFE OP 

Studied; for some portions of it are written two or 
three times. It is not easy ro pick out his connected 
thoughts ; but the following copy is probably very 
much like what he delivered, in substance, though it 
was doubtless much amplified in the delivery. For 
other reasons than because it appears to have been his 
first effort of this kind, will it be read with interest. 
The Introduction, (written two or three times over,) 
is omitted, because it is not necessary to the discourse, 
aad because it has too much of apology and explana- 
tion — a feature in which his efforts of this kind were 
quite apt to abound. 



SERMON. 

"How amiable are thy Tabernacles, O Lord of Hosts !" Psalms 
Ixxxiv: 1. 

We have assembled this day to set apart or dedicate 
this building to the worship and service of the true and 
living God ; in doing which we hope to meet not only 
the approbation of every candid and pious mind, but 
that which is of infinitely higher importance, the ap- 
probation of the great and blessed God. 

It is true that the New Testament affords no positive 
precepts upon this subject, to guide and direct our 
steps ; yet, to us, there seems to be a peculiar fitness 
and propriety, when opening a house erected professedly 
for religious worship, in those services, the tendency 
of which is to make all present feel, " This is none 
other than the house of God !' That the exercises on 



MARTIN CHENEY. gg 

this occasion may, by the divine blessing, have this 
effect, is, by your speaker, earnestly desired. 

The beautiful Psalm from which our text is selected, 
is, by some, supposed to have been written during the 
Babylonian captivity, and by one whose language gives 
abundant proof that he had not only seen, but felt and 
enjoyed the presence of God in his holy temple. Re- 
flecting upon these happy privileges which he had once 
enjoyed, he exclaims ; — " How amiable are thy Taber- 
nacles, O Lord of hosts !" 

The word Tabernacle, which, in the text, is in the 
plural number, literally signifies a tent or dwelling 
place ; and in the text doubtless refers to those places 
where the power and presence of God had been seen, 
and where his name was adored. The word has been 
used in a figurative sense by the inspired writers to sig- 
nify the human body, the humanity of Christ, and even 
Heaven itself. The first building which was expressly 
designed for the worship of God, of which we have a 
distinct and particular account, was erected in the wil- 
derness and called a Tabernacle. The scriptures inform 
us of three structures called by this name. The first 
was built by Moses, and was called the Tabernacle of 
the Congregation. The second was also built by Mo- 
ses, and the third by David, for the reception of the 
Ark when he received it from the house of Obed-Edom. 
Of the second of these we have, in the scriptures, a 
particular and very interesting account. It was built 
according to the pattern given by God himself unto Mo- 
ses in the Mount ; was composed of the most precious 
and costly materials, and within were placed, besides 



70 LIFE OP 

Other significant emblems, the Ark of the Covenant, 
which contained those wonderful tokens of God's pow- 
er and goodness — the two Tables of Stone, the Pot of 
Manna, and Aaron's Rod that budded. The weight of 
brass, silver and gold used in the erection of the Ta- 
bernacle and its furniture, is said to be upwards of 
fourteen tons, and its cost more than half a million of 
dollars. Here the Israelites brought their rich and 
costly offerings. Here was spilt that blood which, 
though of itself it was unable to reach the conscience, 
yet pointed to that which loas sufficient. Here were 
offered those lambs which were emblematical of the 
Lamb of God who taketh away the sins of the world ; 
and here, amid these expressive types and shadows, was 
to be seen the pious Israelite in humble prostration, his 
prayer ascending with the morning and evening in- 
cense all fragrant to the skies. Well might a pious 
Hebrew exclaim, while reflecting upon scenes like 
these ; — " How amiable are thy Tabernacles, O Lord of 
Hosts !" We might notice the Temple, which has also 
been called the Tabernacle ; but as it was erected on 
the same plan as the Tabernacle already described, we 
forbear, and proceed to the main object of this dis- 
course, which is to point out in a few particulars, the 
beauty and excellence of God^s house, or in other words, 
the place which is appropriated to social and religious 
worship. — And, 

1st. It is the Lord's house. 

It is not the house of a mighty prince, it is not the 
palace of an earthly monarch, it is not a house built for 
the worship of saints or angels, but it is an house erect- 



MAETIN CHENEY. 71 

ed expressly for the worship and service of the Lord of 
Hosts. This it is that gives peculiar attractiveness to 
the building set apart for religious purposes. The ig- 
norant and unenlightened may behold with astonish- 
ment, mingled with superstitious awe, those mighty 
structures which have been reared by pride and vanity 
to perpetuate the name of some idol god or mighty 
conqueror; but the true believer, while viewing the 
sanctuary of the Most High, passes by the splendor and 
pomp of outward show to the contemplation of that 
Being for whose worship and service it was erected. 
And when be beholds the name of Him who is not on- 
ly the Father of the spirits of all flesh, but Him whom 
also by the spirit of adoption he can call Abba Father, 
written upon it, he cries with the man of God ; "How 
amiable are thy Tabernacles, O Lord of Hosts." 

2. The services of God's house point out its beauty 
and excellence. 

These, under the Mosaic dispensation, were numer- 
ous and expensive, but withal glorious ; but under the 
gospel, the burdensome and expensive parts being re- 
moved, the glory is greater. Those under the gospel 
we shall proceed to notice. 

The first is Prayer. This is one of the most im- 
portant parts of that service which is performed in the 
house of worship ; — so important that it has given name 
to the house. For thus saith the Saviour '' My house 
shall be called an house of prayer," &c. ; and likewise 
the prophet ; '' I will make them joyful in my house of 
prayer." It is when the disciples are gathered together 
in one place, and with one accord make supplication to 



^2 LIFE OF 

God, that the Holy Ghost descends, an awful solemnity 
rests on the mind, and all feel to exclaim ;— '• Surely 
God is in this place." Here, while beholding the ser- 
vant of God pleading for the grace power and spirit of 
Christ to be poured out upon the world, when we be- 
hold him wrestling like Jacob of old for mourning back- 
sliders, penitent sinners and trembling saints, carrying 
their cares and wants to the throne of grace, we exclaim ; 
«' How amiable are thy Tabernacles, O Lord of Hosts !" 

The second is Singing. This in ancient as well as 
in modern times has been considered an interesting and 
important part of divine worship ; and when hearts and 
voices in sweet union join in offering up the grateful 
emotions of the soul in praise and thanksgiving to God, 
the scriptures teach us that such offerings ascend like 
fragrant incense to the skies, and will not be forgotten 
amid the loud hallelujahs in the courts above. While 
joining in this delightful employment, how often has 
the saint of God been led to break forth in the language 
of the Psalmist ;— -" How amiable are thy Tabernacles 
O Lord of Hosts!" 

The third is Preaching the word. The reading, ex- 
plaining and enforcing the Holy Scriptures are essential 
parts of divine service ; and when this has been neglect- 
ed the house of God has lost its holy and beautiful char- 
acter, and become a cage for every unclean and hateful 
bird. But when this fountain of truth is exhibited in 
its native purity ; when the servant of Christ [applies 
these truths to the heart and conscience, the sinner, cut , 
to the heart, exclaims ;— '' This is none other than the 
house of God !" When we hear the minister of Jesus, 



MARTIN CHENEY. 73 

in the light of the scriptures, point out the character of 
the holy and blessed God, his mighty work, his un- 
bounded goodness ; when we see him directing u^ to 
the Lamb of God, and saying; — Behold him living, dy- 
ing, rising, ascending, able to save to the uttermost ; 
when we hear him directing us to that spirit which is 
to lead into all truth, and be a holy comforter even in 
death ; when, like Moses the man of God, he ascends 
Mount Sinai's awful summit, and there points out the 
fitness and propriety of the Law of God ; when, with 
his eyes a fountain of tears, he shows the sinner his aw- 
ful danger ; and when with love beaming in his coun- 
tenance, we behold him crying, " Ho every one that 
thirsteth, come ye to the waters," we exclaim with the 
Psalmist ; " There will I dwell for I have desired it." 

The fourth is the administration of the Gospel Or- 
di7iances. While the table of the Lord has been spread, 
many have experienced the truth of that saying '' Tru- 
ly our fellowship is with the Father, and with his son 
Jesus Christ ;" and they have enjoyed fellowship one' 
with another. 

3. The beauty and excellence of the house of God 
is seen in the happy influence which it exerts. 

There are few, if any, in this highly favored coun- 
try, but are enjoying directly or indirectly, the blessings' 
which flow from the the house of God. Many of the 
sons and daughters of our land, might I call as witnesses' 
to this fact. Pointing to the place where prayer is^ 
wont to be made — to the house of the Lord, to the 
temple of Jehovah, — they exclaim. There were my 
eyes opened, there did I first learn of myself, and there 
was mine ear opened to hear the joyful sound of sins 
7 



74 LIFE OF 

forgiven and pardon bought with blood. Its happy 
influence has been felt by those who, awakened by 
the spirit, were laboring and heavy laden. Like Noah's 
dove they have found no rest in the world for the sole 
of the foot ; and, fleeing to the hou§e of God, they 
have found it an Ark of safety. The saint as well as 
the sinner experiences the happy influence of the 
house of God. They are instructed, they are strength- 
ened, they are made exceeding joyful in the house of 
prayer, and are led to exclaim : — ^ How amiable are thy 
Tabernacles, O Lord of Hosts ! ' It exerts a happy 
influence upon the morals of society. We have only 
to contrast those places where the house of God is de- 
serted, or where there is none, with those where the 
house of God is honored. In the first instance we find 
the day and name of God profaned • in the latter we 
behold parents early directing the steps of their children 
to the house of God, there to be taught their duty to 
God and man ; and at the hour of prayer we behold 
aged, middle aged and youth, wending their way to 
the house of God. And when we perceive that the 
house of God exerts a happy influence in promoting 
peace, harmony and love in cities, towns and villages, 
our feelings again break forth in the expressive words 
of the text. 

4. We would lastly notice the peculiar beauty and 
excellence of the house of God, when viewed in con- 
nection with that rest that remains for the people of 
God, 

The true believer reads of the Tabernacle erected 
by Moses in the wilderness j he admires its form and 



MARTIN CHENEY, 75 

beauty ; beholds with delight those mysterious em- 
blems which it contains — the Ark, the Tables of Stone, 
and the Rod that budded. The Temple of Solomon 
passes in review. Its astonishing magnificence and 
splendor, its rich and costly furniture, and the nume- 
rous offerings made at the altar, are inspected ; he be- 
holds the Priests and Levites, the High Priests, their 
order and service, but he stops not here. He looks 
forward to a greater Priest and a greater Temple. He 
looks for a Priest after the ©rder of Melchisidec, and a 
house not made with hands, eternal in the heavens. 
So will the true believer, while in the house of God, 
enjoying the consolations of religion, have his mind 
upon that house to which our Saviour alludes, when he 
says: *' In my Father's House are many mansions." 
When, in holy contemplation, he is lifted in the visions 
of God to the throne of the Great Eternal, and in antici- 
pation walks those golden streets ; when filled with 
holy joy he beholds, in the house of God below, some 
glimpses of that glory which fills the house of God 
above, like Simeon in the temple, with Christ in his 
arms, he exclaims ; ''Now lettest thou thy servant de- 
part in peace, for mine eyes have seen thy salvation ;" 
or with David ; — " I had rather be a door-keeper in the 
house of my God than dwell in the tents of wicked- 
ness." 

In closing these remarks, permit me to express my 
feelings with regard to this house and this people. We 
dedicate, this day, this house to the service of Almighy 
God. May it ever be devoted to his service, and may 
the doctrines and precepts here inculcated be in strict 



76 LIFE OF 

accordance with his Holy Word. May the sinner wha, 
in the Providence of God, may pass the threshold of 
this sanctuary, be faithfully warned. May the Star of 
Bethlehem direct the poor wanderer to the fold of 
Christ. And may the Sun of Righteousness here rise 
upon all with healing in his wings. 



At the expiration of the time for which Mr. Cheney 
was engaged at North Previdence, he was urged, by 
the Society which had built the house at Olneyville, 
to occupy its pulpit regularly. The Church at North 
Providence sought earnestly to retain him in their ser- 
vice, but he finally concluded that his highest useful- 
ness required that he should be principally devoted to 
the moral and religious welfare of the place of his resi- 
dence. There was, as yet, no Church in the place ; 
and the pews in the Meeting House were to be rented 
for -^ve years to pay the debts incurred by the Society 
in its erection. There was no aid received from any 
Missionary Society, and the Freewill Baptists were 
held low in the public estimation. But, satisfied that 
this was the sphere of labor for him, he accepted it in 
the faith that, by some means, he should be sustained. 
And thus commenced the relations between the Pastor 
and the People unbroken for twenty-five years, and 
broken up at last by death when the cords of union 
had become almost as dear as life. His compensation 
was very small for a few years, and he never allowed 
himself to receive but a very moderate salary, even after 
the society had come to embrace numbers and wealth. 



MARTIN CHENEY, 77 

But he saysj '' Bread has been given me, and my waters 
have been sure." 

On the 7th of November, 1828, a church was organ- 
ized in the vestry of the Olneyville Meeting-House, 
called the " First Baptist Church of Christ, in Olney- 
ville." At its OTganization it consisted of eleven mem- 
bers, — five males and six females. Rev. Zalmon To- 
bey was present, and gave the little band the right 
hand of fellowship. A Covenant was written by Mr. 
Cheney and adopted by the little company, as they 
knelt hand in hand before God. That covenant is 
still retained, unmodified save in the change of a sin- 
gle word. There were additions to their number every 
month for the first sixteen months from the organiza- 
tion. His preaching was attended with saving influen- 
ces, and he was fast rising up to influence, and the So- 
ciety increased in ability and social and moral force. 
He preached regularly twice on the Sabbath in the meet- 
ing-house ; but this was only a small part of his minis- 
terial labor. He had been known in his career of sin 
beyond the limits of his residence : and he was so- 
licited to counteract the evil influences he had aided to 
create abroad, as he was engaged in doing it at home ; 
and his heart was too warm to allow him to withhold 
the service, which promised to save others, so long as he 
was able to render it. In meeting-houses, halls and 
private dwellings, did he proclaim that gospel of whose 
saving, quickening power he was himself so striking a 
monument. Many, at first, went to hear him from 
curiosity, wondering scarcely less than did the aston- 
ished querists, of old who asked ; — •' Is Saul also among 



78 LIFE OF 

the prophets ?" and they went again and yet again, at- 
tracted by the earnest sincerity and impressive views of 
truth which they had not expected to find. 

He had entered upon the work of preaching the gos- 
pel with his whole heart, laying cheerfully and grate- 
fully the entire energies of his ardent nature on the alt^ 
of that work; and the mental power, which had been 
crushed and hidden by the life of sensuality, now sprang 
up beneath the touch of that grace to which it had been 
yielded. And so he grew in grace, in knowledge, and 
in real intellectual strength. Life had now a purpose, 
worthy of all the heart's devotion ; and, in the concen- 
tration of his powers on the great end Set before him, it 
could not be otherwise than that the spirit should wax 
strong. Most deeply, too, did he feel the want of early 
systematic culture ; but instead of sitting down des- 
pairingly over his loss, it only roused him to do what 
he might to repair it by earnest, present eifort. The 
greatness and responsibility of his work were ever in 
his eye ; and he made them mighty motives, forever 
urging him to fit himself to honor it. It was not in him 
to be contented to occupy a subordinate and dependant 
place in the ranks of the ministry ; it was opposed to 
his tendencies of mind, to his sense of duty, and to the 
responsible sphere he had consented to occupy. He 
had always been a leader, — he believed the pulpit 
should be filled with leaders, and Olneyville especially 
demanded a leader. And so with a modest, humble, 
but firm self-reliance, he grasped the banner of his new 
faith, and dashed into the heat of the moral conflict, ga- 
thering courage and strength as he swept on to victory. 



MARTIN CHENEY. 79 



CHAPTER V. 

" THE DISCIPLE IS NOT ABOVE HIS MASTER." 

It must not be supposed that the marked change in 
Mr. Cheney^s character and life, attracted all hearts to 
him, even from among the professedly religious ; nor 
that his first sudden and decisive onsets upon the hosts 
of evil, saved him from all future conflict. The war- 
fare of faith lasts as long as life, and no one act of good- 
ness or courage, establishes forever, in all minds, an 
unimpeachable character. Not a few of the heroes of 
history, — the highest examples of merit and faithful- 
ness, have found life a perpetual running of the gaunt- 
let — a skilful warding off the blows of malice, the 
darts of opposition, and the feathery shafts of secret 
dislike. Toward the highest virtue, and its mission on 
earth, the world has generally conceived a dislike ,• and 
on one or another pretence has sought to justify it. It 
quarrelled with John's abstinence, and curled its lip at 
Christ's gluttony. It execrates the memory of one of 
its prophets for a trait of character, whose absence war- 
ranted the stoning of his predecessor. He who goes 
resolutely about the work of rebuking prevalent sins, 
and reforming society, has no just ground for hoping 
an entire freedom from difficulty and opposition. If 
there be not courage sufficient to meet him on the real 
issue, false ones can be created according to the de- 



go LIFE OP 

mand. When the witnesses failed to agree together in 
their accusations against the Savior, in the Sanhedrim, 
a fresh charge was ready. If he had not profaned the 
temple, he had perverted the nation. If his character 
and abilities were above suspicion, still it was certain 
he had come from Nazareth ! Ten years since, Elihu 
Burritt sent a few peace documents, with a notice of a 
lecture which he intended to deliver on war in the city, 
to a Boston Clergyman ; requesting that the notice 
might be read from his pulpit. The package, with the 
unread notice, was returned to the philanthropist ; and 
the coarse, brown wrapper, superscribed something as 
follows ; " Elihu, put on your leather apron and go 
back to your anvil f^ Still, as in the days of the Great 
Teacher, may it be said ; — »" It is impossible but that 
offences should come." 

Mr. Cheney's experiences in intemperance had opened 
his eyes to the evils of drinking to any degree ; and 
so at an early day he planted him>self firmly on the 
graund of total abstinence. The custom of drinking 
prevailed all about him. In the hall where he preached, 
the very walls were sometimes perfumed with alcoholic 
odors — the fruit of the previous night's excesses — when 
he entered to commence his Sabbath service, and 
members of his audience found it sometimes difficult to 
retain an upright position and keep from stupor, in con- 
sequence of their indulgences at the adjoining tavern. 

What was to be done ? The evil was there. He 
saw it ; he felt it. The bible spoke plainly against this 
evil ; God had given solemn warnings against tarrying 
at the wine, and against putting the bottle to the lips 



MARTIN CHENEY. 81 

of a neighbor. He was set for the defence of the gos- 
pel, — to be the mouth-piece of God. 

True, custom sanctioned the sale and use of intoxi- 
cating drinks every where. The grocers would as soon 
think of being without molasses as without alcohol ; 
and an evening party or a wedding feast, without spirits 
of some kind, would have been deemed a breach of 
courtesy, for which there could scarcely be offered a 
satisfactory apology. The advent and exit of life were 
alike celebrated by a free use of the bottle of whiskey, 
or the decanters of choicer mixtures. Drinking alcohol 
was deemed almost a necessity of life. These were so 
many facts calculated to lessen the enormity in the 
eyes of men, and increase the hazard of openly de- 
nouncing the indulgence. Custom, wealth, office, pow- 
er, influence, and worth, all lent their support to the in- 
dulgence ; and he who set himself against it, had flung 
the gauntlet at the feet of no ordinary foe. It is not 
strange that many who saw the evil, and mourned 
over it in secret, should still deem it prudent to be si- 
lent. With such expediency, however, Mr. Cheney 
seemed to have no sympathy. In his sin he had never 
been a coward, or a hypocrite, and he had little inclina- 
tion now to become either. To him, the question, — 
what was to be done ? was plain and simple. Sin was 
in his presence, and he was set to rebuke and remove 
sin. And so the work commenced. The hall, which 
had rung but a few hours before with the shouts of 
Bacchanals, echoed to the voice that, in clear and ear- 
nest tones, set forth the prohibiting law of God. He 
analyzed the traffic, and the indulgence, as he was able, 



92 LIFE OF 

and disclosed the immoralities they involved. He was 
not driven from the hall as might have been supposed, 
but he did awaken some severe opposition, not only 
from those actively engaged in the traffic, and those 
who largely indulged in the use of alcohol, but not u 
few of those who had been his friends deemed him 
rash and unwise. After the Society was organized, 
and the meeting house erected, he was assured that his 
course would disorganize and break up the Society ; 
and some of his supporters did actually forsake him on 
this ground. But he spoke on not less earnestly for 
the opposition excited, and the support withdrawn. 
These were just the influences that served to confirm 
him in his course, and fire his spirit with a new fervor. 
He was early and frequently called to attend fu- 
nerals, as was the case through his whole ministerial 
life. And not a few of those over whose coffins he 
stood, were the victims of intemperance ,• some of them 
having been his companions in his wild career. Among 
the very first of those whose funerals he attended, was 
a man of this character, and one, moreover, with whom 
he had gambled and drank. It was a place no one 
would covet to occupy. But he stood there and spoke 
what he believed the circumstances demanded. These 
were terrible scenes, coming up now and then, and 
standing in the path of his ministerial faithfulness. 
Not unfrequently has it been said by those who listen- 
ed to him on such occasions, in reproach and hostility 
^'' he preached the poor man straight to helV^ The 
auto-biography thus speaks of some of his labors in 
this cause :-— 



MARTIK CHENEl?:. 83 

"I recollect two brothers, at whose funerals I preached. 
They were both picked up nearly frozen to death, on 
their way home from one of those places which Dr. 
Beecher calls the '' breathing holes of hell,"— a grog- 
shop. They were found at two different times, months 
apart. The awful death of one did not deter the other 
from visiting the same place. They lived but a little 
time after they were brought home. At the funeral of 
the last one, I obtained leave of the afflicted widow to 
speak all I wished on the subject, and the wrath of the 
tavern-keeper and grog-seller was aroused. Homily 
after homily has been given me on my want of wisdom. 
I went too fast, and too far. I was an ultra ; I injured 
a good cause ; for they — -dear souls ! — were for tem- 
perance. And then the church records began to tell a 
story about this fearful, desolating curse, and this was 
trying. And then came trials when the temperance 
pledge was raised to total abstinence ; brethren differ- 
ed, and this was a trial. I lectured on temperance in 
most of the towns in Rhode-Island ; in the city of 
Providence, in almost all the churches and halls, in 
school houses and meeting houses ; ten, twelve or four- 
teen times a year, for years. Side by side with a Tew, 
a Jewett, and a Pierpont, have I labored in this cause, 
and urged it in quarterly meeting, and the churches, 
and have seen its principles and practice obtain a 
mighty triumph." 

So, too, did Mr. Cheney find trial in the neglect of 
courtesy on the part of older and influential ministers. 
Young, timid, hesitating, and unknown as a minister, 
he felt that he needed and was entitled to the sympathy 



g4 LIFE Of 

of those who had been long laboring, professedly, for 
just such transformations in character as he was ex- 
hibiting. But the sympathy was seldom found. '' He 
went unto his own, and his own received him not." 
The follo\%ing is a specimen fact, indicating the treat- 
ment he was wont to receive : 

" A venerable preacher, pastor of one of the largest 
churches in the city, once preached, by invitation, in 
the hall where I was statedly preaching. I was pres- 
ent, but he did not notice me, not even so much as to 
speak to me." 

From the circumstances, it was evident that the 
oversight was intentional. He might have been some- 
what related to the clerical dignitary of another city, 
who sent back the documents to the '' Learned Black- 
smith." 

While the battle was thus raging without, bereave- 
ment came to his house. His second wife was removed 
from the circle of his home and the pressure of her 
own pleasant cares, to her rest. She died December 
23, 1831, in the peace and faith of a Christian, leaving 
her husband to carry on the moral warfare uncheered 
by her sympathy and aid. He unbent himself long 
enough to weep over his affliction, and bind up his 
bruised heart with the tenderness of past recollections 
and the consolations of the gospel, and then he was 
back again at his post, with an earnestness and zeal 
which seemed to be inspired by the new lesson taught 
him, of the speedy coming of the night when no man 
can work. He was married a third time, to Miss Lydia 
Sheldon, on the 4th of March, 1833, who still survives 
to sorrow over her loss. 



MARTIN CHENEY. 85 

A still fiercer conflict was endured a few years later 
in the great struggle of freedom, when mob law pre- 
vailed in some of the cities, and a formal effort was 
made to suppress the discussion of Slavery. The path 
of reflection through which he went forward to the 
post of duty and peril, is worthy of inspection ; and 
is presented more or less clearly in the light of his own 
account. He says : 

<' My attention was called to the condition of mill- 
ions in bonds in this country. It amazes me that my 
attention was not called to it before. It was about the 
time of the formation of the American Anti-Slavery 
Society, — probably a little earlier. I soon arrived at 
the conclusion that the church and pulpit should speak 
out fully, plainly, boldly, lovingly. Well, I was the 
Pastor of a church, and the occupant of a pulpit. I 
was fully aware that no ordinary storm was approach- 
ing. Governors had recommended legislative enact- 
ments to suppress Abolition meetings. A bill was then 
before the Rhode-Island Legislature to that effect. I 
had decided that the attention of the people in the 
place where I preached, ought to be directed to this 
great question. But who was to do it. It was suggest- 
ed, — exchange with some one, and let him do it. But 
the response within was, — will that do your work ? will 
that clear your conscience ? I was forced to reply in 
the negative. Besides, a voice within, as well as cir- 
cumstances without, told me that no one could meet 
the storm of unpopularity as well as myself. I felt an 
assurance that if the people would listen to any one on 
this subject, they would listen to me. The conviction 
8 



gg LITE 05 

became strong ; — ' Thou art the man.' O, that all who 
minister at God's altar had come to the same conclusion 
and carried it out ! We should then have had no Texas 
annexation, no Mexican war, no Slavery extension, no 
Fugitive Slave Bill. I had settled it in my own mind 
that the cause of the slave must be advocated before 
the people, and that I must do it. The only remain- 
ing questions were — when, and how is this to be doue ? 
The first was decided thus : As soon as you can do it. 
Now is the time. Thy brother is among the thieves. 
Now is the time to ' lift up thy voice like a trumpet,' 
to ' cry aloud.' Now it is no time to pass by on the 
other side. The second question I answered thus, — I 
had been pondering for some months upon the propriety 
of lecturing upon the Ten Commandments. I had 
been deterred only by a feeling of inability to do justice 
to so mighty a subject. I was resolved to do what I 
could ; and announced to the congregation that I 
should deliver a discourse on each succeeding Sabbath 
on the Ten Commandments, commencing with the 
first. I stated that if it had not seemed like an insult 
to the audience, I should have asked if they were wil- 
ling I should lecture on the Ten Commandments, with- 
out omitting any of them,- but that, on reflection, I 
had taken it for granted that a Christian audience, in a 
land of freedom, would not only be willing, but anx- 
ious, to hear God's commands explained and enforced. 
I commenced ; the congregation increased as I pro- 
ceeded, till the house was crowded. On the sixth com- 
mandment, Rumselling in its moral character, effects, 
&C.J was examined, and offence was taken, and influ- 



MAETIN CHENEY. 87 

ence withdrawn from the Society, of which I was not 
aware till afterwards. But the lectures went on. On 
the seventh and eighth commandments the Slave Sys- 
tem underwent a searching examination. Its blasphe- 
mous and God-insulting claim of property in man, its 
setting the image of God on the auction block, its tram- 
pling on inalienable human rights, its entire disregard 
of the command, ' Love thy neighbor as thyself;' and 
of the Golden Rule, — ' all things whatsoever ye would,' 
&c., were set forth with what ability I possessed, and 
with the zeal of a newly awakened attention to a 
mighty wrong. Its woes and its wrongs Avere com- 
mented on, its fetters, its whips, its gags, its thumb- 
screws. The scarred and bleeding forms of its victims 
were held up to view. The licentiousness of the sys- 
tem was unveiled, and its indescribable pollutions un- 
masked ; and it was my aim to make the wail of the 
bondman heard in all the large assemblies. Our coun- 
try's guilt and danger were described, the black spot in 
her Constitution pointed out, — that compromise with 
sin which our fathers made in an evil hour, and which 
has brought forth its legitimate fruit — Texas annexa- 
tion, Mexican war. Fugitive Slave Bill, and, what is 
worse, a drugged and stupified church and national 
conscience. Our duty as individuals, and as a nation, 
was attempted to be shown, the work of the pulpit, the 
press, &c. &c. There were sincerity and zeal in these 
lectures, whatever they may have lacked in wisdom — 
of this last feature, others are, perhaps, the better 
judges." 

Some of the results were just what might have been 



88 LIFE 0^ 

predicted. Intense excitement prevailed, which drew 
in many who wished to see and to hear, and drove away 
a few who could not bear such teaching. About sev- 
enty dollars, pledged on a subscription of three hun- 
dred dollars, were withheld ,* but this difficulty was 
disposed of by the enthusiastic efforts of the ladies, who 
raised one hundred dollars to meet the deficiency. Mr, 
Cheney's comment upon this and similar experiences is 
laconic and characteristic. He says: ^' So the bread 
and cheese argument failed. ^^ He was told that such 
preaching would not be tolerated ; that it was treason- 
able ; and that he would be dismissed from the pasto- 
rate if he persisted ; and he was once informed that a 
week's time would be allowed him to consider the 
matter. He says : 

" I replied, in substance, that I had not consulted the 
Church or Society whether I should speak from the 
pulpit in behalf of the slave, but had consulted a higher 
authority than Church or Society, Court or Constitu- 
tion ; that on my knees before God, I had settled that 
question, and therefore did not need a week to decide 
upon my course ; that I should speak upon the sin of 
slaveholding, just as I should on all other sins, when- 
ever and wherever I might deem it duty thus to do ; 
that if the Society were opposed to my course, they 
had only to dismiss me at their next meeting." 

So spoke the man ; and all who knew him under- 
stood him perfectly. But he was not dismissed. The 
great mass of the members of the Society, though, per- 
haps, not ready to go with him in the endorsement of 
all his positions, still stood by him in that dark hour, 



MARTIN CHENEY. gg 

resolved that his rights should be guarded, and their 
pulpit should he free. The effort to remove him was 
confined to a small number, and it seemed to bind him 
more strongly to his post. Some few left the meeting, 
and he was hailed more or less as a rabid Abolitionist 
abroad ; but the public controversy was over. Diffi- 
culties and trials he still met, many and fierce ones, in 
his advocacy of the cause of the slave ; but all were 
welcomed, and made the occasion of fresh effort and 
fearless speech. His narrative of these events contains 
also the following : 

" About these days, a singular phenomenon appeared 
in the Olneyville meeting house. A pew, nearly in 
the centre of the house, was occupied Sabbath after 
Sabbath, for a number of weeks, by colored people. 
Their advent no one in the congregation knew, that I 
am aware of. The why of their departure was, I be- 
lieve, also unknown. Their advent and exodus were 
as mysterious as the pedigree of Melchisedec. They 
came, no one knew from whence, they went no one 
knew where. The pew occupied was owned by one 
who had ceased attending the meeting. Many conjec- 
tures were raised by the phenomenon. Some thought 
it was intended to test the Anti-Slavery feeling of the 
congregation. No little curiosity was excited, but no 
offence seemed to be taken or suffered. There was no 
sneering, no one left his seat on account of it. The 
colored people were treated with great courtesy, and a 
practical demonstration was given of different colors 
mingling in a congregation without harm. Of this 
demonstration it might be said, 'none killed; none 

wounded!^ " 

8* 



90 LIFE OF 

Up to the time of this controversy, Mr. Cheney had 
been acquiring general influence and popularity as a 
preacher among all denominations — that word populari- 
ity being used in a good sense. His preaching seemed 
to find its way to the hearts of the people wherever he 
spoke. Though not the idol or the pet of aristo- 
cracy, yet it was true of him as of his Great Master, 
that ''the common people heard him gladly;" and 
worthy men of learning and influence sat with pleasure 
and profit under his ministry. He was invited to 
preach on exchange and otherwise before the largest 
and wealthiest congregations of the city. But, after 
his avowal of anti-slavery sentiments and his public 
avowal of sympathy with the objects and eflforts of the 
abolitionists, these courtesies grew less frequent ; and 
after he had pleaded the cause of the slave in other pul- 
pits as he did in his own on a few occasions, they near- 
ly ceased altogether ; and he incurred not a little of the 
odium attaching to abolitionists in those days of tyran- 
nizing public opinion, and silent servility. The eflfect 
on him was to make him feel that the reasons for crying 
aloud and rebuking strongly were now numerous 
and strong. And so his words grew more fiery as his 
heart grew more heated ; and seldom did he let an op- 
portunity to utter rebuke that should reach them pass 
unimproved. Their repulsion roused his fire, and his 
fire drove them still farther away ; until some of them 
regarded him as a rash and severe enthusiast, and he in 
turn regarded them as criminal and cowardly time- 
servers. Comment on these facts and experiences is 
designedly omitted here, with a view of presenting, in 



MARTIN CHENEY. 91 

a subsequent chapter, an analysis of his character, and 
an estimate of him as a preacher and general public 
speaker. 

Thus fairly committed to these great moral causes in 
their infancy, and wielding a power which every where 
commanded respect, he was often summoned abroad to 
fight over the battles which had sprung up at Olneyville, 
and which had made him accept a life of open conflict 
as something never to be shunned. Controversy had 
developed his logic and his cutting sharpness of speech, 
and given him no disrelish for the work of openly and 
formally fighting with a moral evil. He had no such 
aspirations for peace and repose as made him willing to 
find it by shutting his eyes to peril, or stopping his ears 
against the clamor of injustice. And so he was still 
bearing the standard elsewhere, before those who cov- 
eted his leadership. He shrank from before no reproach 
which came in consequence of his quarrel with Rum- 
selling, or his active sympathy for the Slave. He went 
abroad and lectured and discussed these great questions ; 
and his name and reputation and reported speeches went 
where he could not go ; went sometimes to inspire grat- 
itude and courage ,* but went also to create suspicion 
and rouse enmity. And so, sometimes, in going abroad 
simply to preach the gospel, in a place strange to him, 
he would find that rumor had been there before him, 
sowing the seeds of prejudice and building up barriers 
between him and the hearts of those whom he would 
fain have led to the cross. The Jewish bigots dismiss- 
ed the whole question of Christ's authority and Mes- 
siahship by the sneering query, — '^ Can any good thing 



92 LIFE Oi" 

come out of Nazareth ?" and not a few turned sullenly 
away from the place of concourse, uttering bitter words 
when they knew only that the speaker hailed from 
Olneyville. 

There was one thing which did not a little to keep 
alive the sympathy of the people for Mr. Cheney ; and 
that was his high and obvious sincerity, his lofty con- 
scientiousness, his fidelity to his moral convictions* 
That he possessed this trait of character, few, if any, 
could doubt, after knowing him for a brief period. He 
had sacrificed popularity too much and too freely for 
the sake of principle, to leave room for a charge of 
selfishness. He grieved too many of his warm friends 
in the courses which he adopted, to justify any other 
supposition than that he held his convictions more sa- 
cred than he did the approbation of those whose smiles 
were most grateful to his eye, and whose commenda- 
tion was sweetest to his ear. Integrity was, with him, 
a cardinal virtue ; injustice was something from which 
his whole nature revolted. On no pretence would he 
voluntarily wrong even an enemy. To him, nothing 
was more real than rights ; and his reverence for his 
own rights made him scrupulous in respect to his deal- 
ing with the prerogatives of others. Whatever else 
might be thought of him, his honesty was admitted 
on all hands. Every business transaction displayed his 
care and accuracy in making an engagement, and his 
promptness in meeting it. 

Blended with this, or constituting a part of it, was 
his frankness. So far as his public policy was con- 
cerned, he had nothing apparently to conceal. He 



MARTIN CHENEY. 93 

approached no man with a mask. He never made a 
mere profession of friendship. He never assented to 
a sentiment or a piece of policy when his judgment 
opposed it. He hated ambiguous language, and hated 
still more ambiguous lives. He practically believed 
with Solomon, that open rebuke was better than secret 
love. His dissent from an opinion was just as decided 
and just as certain, if he deemed it called for, in 
the circles where dissent purchased reproach, as in 
those where it invited applause. He nailed his colors 
to the mast, and sailed over the sea of life in the clear 
light of noon. 

The result was, everybody trusted, though some 
failed to like him. And so, too, everybody's conscience 
proclaimed the wrong of forbidding to speak such an 
honest, earnest, sincere, frank, and christianly con- 
scientious man. All felt as he did when he was 
arrested in the hour of his conviction, " The man is 
sinceref^ and though some gave no more heed to his 
words than he gave to the exhortation of his earnest 
neighbor, still they listened with reverence. But for 
this he must have been crushed by the influences ar- 
rayed against him ; for he would have found less to 
sustain him within, and his foes would not have found 
him so well guarded by the sense of public justice. 
But he lived long enough to silence every tongue dis- 
posed to asperse his character, and lay every suspicion 
against his integrity to rest, within the circles where he 
was known. Though there might be disagreements 
respecting the fittest epitaph for his monument, all 
would have conceded the fitness of inscribing it ; 
" Hebe lies an honest man." 



94 LIFE OF 



CHAPTER VI. 

MORAL POSlTlO>{S. 

The influences which had been acting on Mr. Che- 
ney were just such as not only to rouse his heroism, 
but to quicken his intellect. He was thrown on the 
defensive ; and he was not to yield without an earnest 
resistance. He attached importance to his public 
efiorts ; for he knew they were to be criticised and 
attacked. He had taken positions hostile to the senti- 
ment which more or less prevailed about him ; and so 
he was interested, not only to defend them, but to 
commend them to the confidence and acceptance of 
others. They made him think ; and in thought does 
the mind find the condition of its growing power. 

Those lectures on the Commandments would be 
full of interest, both as a history of the time, and as an 
index to his own mental progress ,• but a few of the 
brief sketches which he took into the pulpit as a guide, 
are all that remain. The following, on the Sixth 
Commandment, will somewhat illustrate his methods, 
and indicate the discrimination and love of system 
which, at that early day, began to appear, and which 
were so prominent in later life. The sentiments differ 
somewhat from those adopted at a later day. He 
would not have endorsed the '' limitations^^ upon which 
he here insists, fifteen years later. 



MARTIN CHENEY. 05 

LECTURE. 

" Thou shalt not kill."— E:?:. 20: 13. 

1. This command, as it stands, is universal. In 
its letter, it forbids the taking of life in all cases and in 
all times ; human, animal, and, for aught I can perceive, 
even vegetable. Some there are who will not take 
animal life ; they strain the water which they drink to 
avoid it. 

2. This Command, then, has no limits, except as 
God has limited it. 

3. This Command differs from, " Thou shalt 
love," &c. 

4. This Command will have no place when and 
where immortality reigns. 

What are the limitations to this command ? for God 
can explain his own Law, or, if he please, annul it. 

1. The life of animals may be taken in cases where 
they are necessary for food, and when hostile to us. 
The ox that gored was to be stoned. This right arises 
from God's grant. We know not whether this grant 
existed before the time of Noah, but it was made to 
him ; animals were offered to God by his direction in 
sacrifice ; and Christ made use of animal food. The 
blood however was, and still is, absolutely forbidden. 

2. The life of man may be taken under certain cir- 
cumstances. First ; under the Patriarchal dispensation. 
Gen. ix. 6 : " Whoso sheddeth man's blood, by man 
shall his blood be shed." That man's life may be ta- 
ken for murder, has been believed by almost all nations. 



% LIFE OF 

Second ; under the Mosaic dispensation the same grant 
continued. Life could be taken for murder, and for 
other crimes. 

Third ; under'the gospel the same grant exists. Says 
an apostle, — '' The law was not made for a righteous 
man but for murderers." Now if it was morally right 
under the patriarchs and under the law to take life by 
the magistrate, and if Christ did not repeal the moral 
law, it must be lawful for the magistrates to do it now. 

Fourth ; Life may be taken in Self Defence ; which 
includes the right of Defensive War. 

To this view, objections are sometimes urged by the 
Friends and others. But, 

1. No one disputes that, under the Jewish institutions, 
life might be taken. The same people who had the 
Ark, the Tables of Stone, on which was written, — 
^' Thou shalt not kill," were commanded to take the 
life of the murderer, and destroy tlie nations of Canaan. 

2. If the words, — " Whoso sheddeth," <fcc. be not a 
prediction, life was to be taken at that time ; and if the 
commandment still stands, then human life may — ought 
to be taken. 

3. The support of Civil Government implies that 
life may be taken. Christ paid taxes, used physical 
force, told the disciples to buy swords, not to propagate 
the gospel, but for self defence. Paul says that the 
rnler " beaieth not the sword in vain." Mr. Dymond 
says, — " It is the duty of the magistrate to repress the 
violence of one man upon another." But how is he to 
do this without physical force ?" 



MARTIN CHENEY. Qf 

It is said, however, that the precepts of the gospel 
forbid it ; that its injunctions are, — '' Love your ene- 
mies ;" " Resist not evil;" and that no man can take 
life and obey these precepts. But were not the Jews 
required to love their neighbor ? Christ did not alter but 
explain the moral law which had always been in force. 
Well, then, when Samuel hewed Agag in pieces, was 
he obliged to hate him ? When the Jews destroyed the 
nations of Canaan, were they obliged to hate them ? 
And is that man who takes the life of another in the 
defence of his own life, or of his family or of his coun- 
try, obliged to hate the assailant ? Is the executioner 
obliged to hate him who is hanged ? Does Christianity 
require us to extinguish the instincts of nature ? What 
would be the result if nations were to abandon the use 
of physical force ? Where would they find protection ? 

We allow the permanent authority of the Christian 
Law ; but we maintain that the Christian law is the 
Moral law ; that the Christian law recognizes the use 
of the sword ; that the Christian law does not take 
away man's natural rights. That God may authorize 
man to take life is clear ; that he has done it we con- 
tend in the recognition of Civil Government. 

This command is violated, 

1. When life is taken for any other cause than those 
above specified. All laws which make any crime pun- 
ishable with death except murder, violate this command. 

2. Willingly endangering another's life, or neglecting 
to save it when it might be done. 

3. Duelling violates it, under aggravating circum- 
stances. There is a deliberately formed design to kill ,' 

9 



98 LIFE OF 

and, in the spirit of revenge, every element of success 
is sought. He acts without just cause ; the pretence is 
poorer than that set up by the assassin or highwayman. 
For, suppose he gets killed, what then ! suppose he kills, 
what then ! What has he gained? what good done ? It 
has not made wrong right, or falsehood truth, or cow- 
ardice bravery. It has only exhibited two guilty fools 
violating the law of God. — He acts against the strongest 
reasons : 1. His own life -, 2. The duties he owes to 
his friends ; 3. Injures his country and the world. 
4. Aggressive wars violate this law. 

REMARKS. 

1. What evidence of human depravity is here I 

2. Governments should punish duelling — make it 
infamous. 

3. No man should give his vote to a duellist, till he 
has disavowed it, and pledges himself to refrain from it. 

4. See the duty of cultivating in children the spirit 
of forgiveness. From whence comes the spirit of mur- 
der ? From your lusts, &c. 

5. See the wisdom and benevolence of the Law- 
giver, in laying a prohibition where it is so much 
needed. 

This discourse is, doubtless, liable to criticism ; and 
few would probably criticise it more severely, than 
would the author in his subsequent life. But it shows 
a thoughtful, inquiring, critical mind, struggling to clas- 
sify facts, to eliminate and apply principles. It shows 
a dissatisfaction with resting on superficial views, a 



MARTIN CHENEY. 99 

struggle to systematize the truths scattered over the 
pages of God's book. 

Wider and more comprehensive grew the views of 
Christian truth and ministerial duty which found utter- 
ance from the Olneyville pulpit. As the field of study 
was explored, as the inspection of the world grew closer, 
as the experiences of the heart were modified by time, 
the preaching of Mr. Cheney increased in compass, di- 
rectness, and force. His work grew more and more 
significant in his eye, and he applied himself to do it 
with the zeal and fidelity which gave success to his 
ministry. The house of worship was enlarged, and 
not a few were added to the church, who, it seemed, 
had been added to the Lord. A public discourse, 
preached not far from this lime, indicates both the views 
of the gospel which he was holding, and the rational 
grounds on wliich they rested. No apology is needed 
for introducing it here. The question to which the 
discourse is intended as a reply is as follows ; — 

" Does the preaching of the whole gospel require the 
discussion of such topics as Intemperance, Slavery, &c." 



DISCOURSE. 

" Wherefore, I take you to record this day, that I am pure from the 
blood of all men. For I have not shunned to declare unto you 
all the counsel of God." — Acts xx. ; 26, 27. 

To answer this question, it is necessary that we 
understand what the ffospel is, and what is implied in 
preaching it. This question is full of interest and im- 
portance in itself; and especially so in view of the fact 



100 LIFE OF 

that there exists a wide diversity of opinion respecting 
it, among the professed ambassadors of Christ. The 
decision has a practical bearing upon the work of the 
ministry, and is so vital as to require that it be exam- 
ined without prejudice, and in a serious and prayerful 
spirit. 

1. The term Gospel signifies Good News. It is 
called the gospel of the Kingdom of God ; it is a mes- 
sage of mercy to a ruined world. It is contrasted with 
the Law ; '' The law came by Moses, but grace and 
truth by Jesus Christ." It is the announcement of 
God's purposes and j)lans of mercy, and was preached 
to Abraham, yea, even to Adam in the garden. 

2. It is applied to the history of Jesus Christ by the 
four Evangelists; also to the discourses of Christ and 
his Apostles. 

3. The term preach signifies to prnolaim^ to an- 
nounce, to declare. 

4. It is addressed to every creature ; and so may 
be supposed to be suited to the wants of every creature. 
Now man is a moral agent ; the gospel approaches him 
as such, and must, therefore, we think, solve every 
moral question concerning him. 

If these statements be correct, then it follows ; 

1. That the preaching of the gospel, is making 
known God's plans and purposes of mercy to the worid. 
This will include the Being and Perfections of Godj 
his existence as Father, Son and Holy Ghost ; his un- 
limited and illimitable Power, his inflexible justice, his 
unfathomable Wisdom ; his Love, so deep, so high, so 
wide, shoreless, fathomless, boundless, unspeakable. 



MARTIN CHENEY. IQl 

God, Christ, Angels, Ministers, and all other agencies 
employed in carrying these purposes and plans into 
effect, should be declared. 

2. It is revealing the condition of man ; as ori- 
ginally upright and innocent, and as now guilty ; 
why he now needs the gospel ; his guilt, weakness, 
danger ; his powers, agency, and relations. 

3. Making known God's Law ; its length, breadth, 
purity, spirituality, perfection, its claims, and penalties. 

That the law must be preached is clear : for by it is 
the knowledge of sin ; by it the character of God is 
seen ; by it man's duty is made known. 

4. Revealing Christ. His incarnation, his birth, 
his teaching, sufferings, death, resurrection, ascension, 
and advocacy ; his wonderful character, as God mani- 
fest in the flesh ; as our Wisdom, Righteousness, Sancti- 
iication, and Redemption ; our Prophet, Priest, King, 
and Example. 

5. Exhibiting Man's Duties ; as a sinner, as a 
christian ; in all his relations,— to God, to his neighbor, 
to the Church, and to Society. 

Man's obligations arise from the powers he possesses, 
from the relations he sustains, and the opportunities 
given him ; hence those powers are to be described, 
those relations defined, and those opportunities pointed 
out, that he may feel the force of obligation. 

These powers are of body and of mind ; of the un- 
derstanding, will, and affections. These relations con- 
nect him with God, as a subject of his government, 
requiring love and obedience ; show him a sinner, de- 
serving and receiving punishment, as required to repent, 



102 LIFE OF 

believe, and obey. They connect him to Christ, as 
Redeemer, Saviour, Judge ; to his race, as citizen, 
neighbor, parent or child. All these relations, in con- 
nection with his powers and opportunities, create obliga- 
tions, and determine their nature, extent, and authority. 

Now, if this be the gospel, and this what is implied 
in preaching the gospel, what moral question can arise 
which is out of the pale of gospel examination ? We 
are most intimately related to, and most deeply inter- 
ested in, whatever concerns sin, its nature, power and 
results ; in knowing what the law is, its ckims, and 
penalties ; what we are, our condition, duty, and dan- 
gers ; what God, Christ, heaven, and hell are ;— and so 
to preach the whole gospel, seems to me to imply the 
examination of every moral question arising from all 
these inquiries in all their branches ; in short, it im- 
plies the pointing out and rebuking all sin, describing 
and enforcing God's law, and describing and enforcing 
man's duty. So preached Christ and his apostles, 
giviug principles applicable to all times and circiun- 
stances. 

We conclude, therefore, that the whole gospel can- 
not be preached, without discussing these moral sub- 
jects. This does not imply that any one man is obli- 
gated to preach the whole gospel in one life ; nor that 
all moral questions are of equal importance. 

To this view, objections have been urged ; some of 
which will be noticed. 

1. Paul determined to know nothing save Christ and 
him crucified. 

But Christ and him crucified, are only other terms for 
"the gospel. 



MARTIN CHENEY. 10^ 

Note how Paul preached, and on how many topics 
he dilated. On God, man, angels, devils, sins, duties, 
relations ; he preached in words of exhortation, warn- 
ing, rebuke. 

2. The example of Christ is cited as opposed to this 
mode of preaching. Christ says that he sends his dis- 
ciples as he was sent of his Father. And when asked 
to render a decision in relation to a secular matter, he 
replies ;— -'' Who made me a judge or a divider over 
you ?" *' My kingdom is not of this world," &c. 
Great stress is, by some, laid upon this. 
In reply to this, we observe, 

First. That we mistake if we look for a complete 
personal example in Christ. That Christ's personal ex- 
ample is supreme where we have it, will be admitted ; 
but there are some points in which there is no pattern. 
In relations, there are many we sustain in human life 
which never attached to him. 

Secondly. That, as a preacher, his example is su- 
preme only in his spirit, and in the great truths which 
he uttered. The truths which were to be brought forth 
on the different occasions were determined by the char- 
acter and condition of those whom he addressed ; and 
we follow Christ, not when we use the same words, 
or utter the same truths simply, but when we utter 
them under like circumstances. 

Thirdly. That we do not know how pointedly and 
specifically Jesus might have dealt in rebuke with the 
institutions about him. We have but an outline of his 
history. *' There are many other things which Jesus 
did," &c. 



104 LIFE OF 

Fourthly. That an unction was given to his disci- 
ples. They were to do greater works than he. Prin- 
ciples are unchangeable, but their application may vary 
as the condition of man varies. 

Fifthly. He did preach on many just such subjects. 
Examples. 

3. It is preaching politics. 

But if we have any political duty, it should be done 
right ; and it is the gospel that points out the princi- 
ples, rules, and spfrit that should direct in this duty, 
" Whether ye eat or drink, or whatsoever ye do, do all 
to the glory of God." And a man is as much bound 
to vote as to eat to the glory of God. 

4. It is unconstitutional. 

If this be admitted, still it must be remembered that 
God has a constitution. 

5. It produces strife and contention. 

That there is strife, &c. is admitted • but who are 
the guilty cause ? Christ was the occasion of division ; 
so were the apostles ; so was Luther ; so Wesley. But 
why ? If all had been right there would have been no 
strife. Peace is not to be purchased with purity. No 
wonder there is strife ; and if the nation were not 
nearly dead to truth and liberty, there would be more 
strife. Gag laws. Lynch laws, mails robbed. Free- 
dom's temple in flames, the soil of a free State drink- 
ing the blood of her martyred son, laws trampled on 
by magistrates, men not allowed to speak in their own 
temples of worship ! No wonder there is strife. There 
ought to be, there must be more. 

6. A hobby is made of these subjects. 



MAETIN CHENE"S. 105 

To this we reply, by asking the objector, — Have you 
seriously examined these evils ? If not, how can you 
judge whether too much is said ? If you have, are 
you prepared to say, at the present time, that these are 
not among the weightier matters ? Do not some dwell 
much and long, without rebuke, on the evidences of 
Christianity? others on Missions? others on Sunday 
Schools ? These are weighty matters ; but are the oth- 
ers less so ? Besides, some are set for the defence of 
the gospel ; to raise up some neglected doctrine or prac- 
tice from the dust. Why did Luther dwell on the doc- 
trine of justification by faith, or Wesley on holiness, 
or the Baptists on immersion, or the Friends on plain- 
ness, or Christ on the self-righteousness of the Phari- 
sees? Surely, because these things were sadly neg- 
lected by the masters in Tsrafil, who held the key of 
knowledge. 

What does Christ term the weightier matters ? Is it 
names, sects, or ordinances ? No, but judgment, mercy, 
faith. True, there is need of wisdom, the wisdom of 
the serpent ; but there is need also of fidelity and 
courage. 

To preach the whole gospel, then, is to hold forth all 
its full, free, rich, and varied invitations ; to utter all its 
solemn warnings ; to administer all its pointed rebukes ; 
clearly to point out and accurately define man's duty 
to his God, his neighbor, and himself, in all the multi- 
plied relations which he sustains ; and to set before 
him, in all their thrilling importance, motives — motives 
wide as the earth, broad as the sea, high as heaven, and 
deep as hell. 



106 LIFE OF 

If there is any moral question touching man, which 
is not inchided in such a gospel as this, we confess our 
vision is not keen enough to discern it. We should as 
soon expect to find rays of light which had no relation 
to the sun, a river which did not find its outlet in the 
ocean, as to find a moral question not connected with 
the gospel of Christ. Why, sirs, the gospel is the great 
central truth, from which all truths emanate, and where 
they find their termination ; the great central fountain 
from which go forth those streams that fertilize and 
make glad the whole moral field of man ; the grand 
catholicon or panacea which is to cure all the moral 
maladies of the world. 

Thus from the nature and design of the gospel, we 
see that it must embrace every moral question, unless 
WG may snpposft the gospfil Axrill destroy all moral pvil 
without being applied to it ; which would be about as 
wise as to suppose a remedy to be effectual ■without be- 
ing taken or applied. The design of the gospel is to 
remove all moral evils, and it must then have to do 
with them all. 

Now, friends, if slavery, intemperance, and licen- 
tiousness are not sins, then has the gospel nothing to 
do with them. But if they are sins, then has the gos- 
pel something to do with them, or there are some sins 
for which the gospel makes no provision, and in view 
of which there is no call in the gospel to repentance. 
And it is interesting to ask how our opponents expect 
the jubilee to come. 



MARTIN CHENEY. X07 

APPLICATION. 

1. We see what a glorious scheme is the gospel. It 
is worthy of its great author; worthy, too, of all ac- 
ceptance by those to whom it comes. 

2. We may learn who are the real disturbers of the 
peace, the dividers of churches, the troublers of Israel. 
Not those who declare all, but a part of the counsel of 
God ; who keep back part of the price ,* who oxypeace^ 
when there is no peace. 

3. This subject is of thrilling interest to the ministry. 
O, brethren, we are to make full proof of our ministry ; 
to give account, to answer for souls. We are watch- 
men, stewards, servants ; to reprove, rebuke, &c. Let 
us see to it, that we can say with Paul ; I have not 
shunned to declare the whole counsel of God ; I have 
kept back nothing ; I am clear from the blood of souls. 
Let us see that, in preaching, we lay stress on the 
weightier matters. If the making and vending of in- 
toxicating drinks be a sin, then should the minister of 
Jesus point it out, and apply the gospel power for its 
removal. Surely, he may reason on temperance with 
Paul, or warn with Moses. If no drunkard shall in- 
herit the kingdom of God, surely, he may describe 
drunkenness, its causes, and effects, and warn against it. 

So, if the young man is in danger of entering the 
house of the strange woman, shall not the man of God 
raise the alarm ? 

Again. Shall oppression fill the land with groans 
and anguish, and tears, and blood ; shall theft and rob- 
bery, and lust and pollution, roll in streams over the 
moral field ; shall mischief like this be framed into a 



108 LIFE OF 

laWj and the ministers of purity and righteousnesSj of 
;aaercy and love, be silent ? Shall truth be trampled in 
the streets, and ministers of truth not cry aloud ? 

4. The spirit in which we preach should be closely 
watched. The truth should be spoken, but spoken al- 
ways in love. 

5. Christians should learn that the gospel rule, the 
gospel spirit, and the gospel motive, should be with 
them always, — in the family, in the shop, at the ballot 
box, — cover the whole field of action. So will Zion 
''arise and shine, her light being come, and the glory 
of the Lord being risen upon her.' ^ 



These views of the gospel were not held as a mere 
theory. As suck, they would have been generally ac- 
cepted in the churches and pulpits, where these evils 
were seldom named. But, at Olneyville, they were 
often urged from the pulpit, the more earnestly and fre- 
quently perhaps, because they were kept back else- 
where. To raise up these weighty, but neglected 
truths, Mr. Cheney counted himself specially called ; 
and he gave himself to the work. Men of heterodox 
creeds, and men of no creeds, took hold of these causes, 
under the guidance of interest, sometimes, perhaps, and 
sometimes impelled forward by their own anxiety to 
relieve the suffering, and save the perilled. Many 
shrunk back from laboring with such associates, as if 
fearing to be laid under suspicion of unsoundness in the 
faith ; but Mr. Cheney was at his post, ready to incur 



MARTIN CHENEY. 109 

false charges, if need be, in the work of humanity and 
religion. He would sometimes say, in explanation of 
his course, that he was willing to labor with wicked 
men to overthrow wickedness ; that he would have no 
objection to carrying one side of a basket of provisions 
to relieve a starving family, though Satan himself 
should take the other half of the burden. He did not, 
however, escape censure and suspicion. Still he went 
on, using his influence wherever he could bring it to 
bear, to secure a higher prominence for these features of 
the gospel. Chiefly through his influence, the church 
at Olneyville, in 1837, made total abstinence from ar- 
dent spirits a condition of securing membership in that 
body ; and the Society had become united in their stern 
opposition to slavery, and in their active sympathy for 
the slave. 



10 



110 LIFE OF 



CHAPTER VII. 

" Open thy mouth for the dumb."^ 
missions and moral reform. 

A Pastor's life is more or less hidden, in its most 
striking and important features, from the public eye. 
When it appears quiet and even to the ordinary ob- 
server, it may be the theatre of the severest conflicts f 
and what would be set down to inefficiency by most 
men, may be scattering the choicest seed, and reaping 
the richest harvests. The sermon, which is listened to 
with pleasure and attention, and then forgotten, in the 
ordinary course of Sabbath exercises, may have borne 
witness to the most earnest activity of the^ intellect, 
and the almost agonizing anxiety of the heart. The 
inner history is generally unwritten ; and human lan- 
guage is all too meagre to give it expression. The 
study of the characters with which he has to do ; the 
fear that he shall fail to affect them favorably through 
the want of wisdom ; the scrutiny given to his mo- 
tives, his methods, his spirit, and his teaching ; the 
struggles to keep his own heart consecrated to his work j 
the hopes, fears, elevations, depressions j these are 
phases presented to no human eyes, — intermeddled with 
by no stranger. Yisiting his people, speaking kindly, yet 
faithfully to the sick, ministering in the house of death, 



MARTIN CHENEY. HI 

encouraging the timid, cautioning the unwary, reprov- 
ing the erring, leading back the wanderer, pointing 
penitents to the cross, feeding and guiding the church, 
expounding the law of duty, exposing the deceptions 
of false teachers, pointing the world to God by a pure 
life and a faithful teaching, — these are tasks, always 
striking and impressive, yet often failing to arrest at- 
tention and excite interest. Men get used to the hoary- 
headed Alps, and to the majesty of Niagara, until they 
cease to attract attention ; though the first view of them 
may have overpowered the soul. Regularity is often a 
garment, hiding the form of grandeur, and stripped off 
only by the hand of novelty. There is nothing greater 
in a miracle than in a thousand constant occurrences ; 
but the miracle draws attention to the greatness, while 
the law hides it. 

Mr. Cheney had a character and a method ; and so, 
striking as they might have been, having once become 
familiar, they ceased to startle and impress as they had 
done in the beginning. They who heard him once, 
when he spoke as he was wont to do in his pulpit, 
found much that was striking and impressive, — much 
worthy of remembrance ; but hearing him repeatedly, 
though he grew not less interesting, the impressive ness 
arising from the novelty was wanting. He labored on; 
month after month, and year after year, in the same 
field, among the same people, and in the same earnest 
ways, — doing most, perhaps, when arresting least at- 
tention. 

In the early history of the Rhode-Island Quarterly 
Meeting, he was prominent and influential. He was 



112 LIFE OF 

prompt in his attendance on its sessions, and always 
doing what he could to render them interesting and 
profitable. From a meeting of the church at Olney- 
ville, he seldom allowed himself to be absent, save as 
necessity detained him. His heart was strongly and 
constantly set on his work ; and he was always seeking 
and embracing opportunities to carry it forward. The 
church frequently received accessions, and revivals of 
greater or less extent marked the history of his labors 
at Olneyville. The war which he was carrying on with 
public evils, seemed never to blind him to the wants of 
his own immediate sphere. Though his public labors 
were abundant, and he was often summoned abroad, he 
never forgot that he was the Olneyville pastor. For 
his own congregation did he feel that he must first pro- 
vide. They had his deepest sympathies, and his high- 
est efforts. Frequently away in answer to the multi- 
plied calls which he received, still he bore his people 
on his heart ; and was always happy if he could learn 
something of fresh interest to carry them on his return. 
And so, though his pastoral life may have been, for 
years, somewhat uniform, still it was the uniformity of 
perpetual conflict, of earnest study, of abundant labors, 
and of high success. 

He was often solicited to preach at the organization 
of churches, at the dedication of houses of worship, at 
the ordination of ministers, and to act prominently in 
the conventions assembled to promote the great moral 
causes in which his heart was so deeply enlisted ; and, 
generally, he was ready to do whatever he was able in 
all these varied spheres of labor. His natural activity 



MAUTIN CHENEY. II3 

had not at all abated by means of his religious conse- 
cration ; and it now found abundant room for display 
in the sphere to which he was wedded. 

The Freewill Baptist Denomination became enlisted 
in the work of Foreign Missions, at about the time 
when his labors were attracting public attention, and 
while he was busy in studying the gospel in its practi- 
cal applications. He took hold of this new work with 
his usual zeal and strength. Rev. Amos Sutton, of the 
General Baptist Denomination in England, who had 
been sent as missionary to Hindostan, visited this coun- 
try in the year 1833, and attended the Freewill Bap- 
tist General Conference, with a view of inducing the 
denomination to send out missionaries to that foreign 
field. His appeals were powerful and not in vain. He 
travelled among the churches, and every where was re- 
ceived with confidence, and pleaded with power. The 
result was, that two missionaries with their wives were 
sent out, a Foreign Missionary Society was organized, 
and the churches set about the work of raising funds 
to prosecute the enterprise. At a public missionary 
meeting, held soon after Mr. Sutton's departure, Mr. 
Cheney was invited to be present and speak on the sub- 
ject. So far as is known, this was his first public ef- 
fort of this kind. The following copy of the Resolu- 
tion and remarks, is found among his papers. 



10* 



314 LIFE OF 



SPEECH ON MISSIONS. 



" Resolved, That we highly appreciate the Christian benevolence 
of the English General Baptist Foreign Missionary Society, in 
sending and sustaining among us their faithful missionary, the Rev. 
Amos Sutton ; to set before our churches the perishing condition 
of the millions of heathen among whom he has been recently labor- 
ing." 

Mr. President : — In offering the resolution which 
has just been read, we do not intend to ascribe to hu- 
man instrumentality the honor which belongs to God 
alone, to give flattering titles to men, or to make in- 
vidious distinctions ; but simply to give honor to whom 
honor is due. 

We must advert to the numbers and circumstances 
of our English brethren, in order to appreciate, fully, 
the amount of their sacrifices, and the extent of their 
liberality. They number only about one third as many 
as the Free Will Baptists in this country. They not 
only support regular pastors in almost all their churches, 
but, for about thirteen years, have sustained a Foreign 
Mission in the very heart of idolatrous India. And 
this is done, it should be remembered, while they are 
burdened by a system of taxation much severer than 
ours — ^being compelled by law to support the estab- 
lished church. Surely, we can scarcely appreciate too 
highly such self-denying, wide-spreading, far-reaching, 
heaven-resembling benevolence as this. It bears the 



MARTIN CHENEY. H^ 

stamp and signature of heaven, the broad seal of the 
Father of Mercies. 

Andj sir, we can scarcely help imbibing a portion of 
the same spirit, while we contemplate the results of 
this heaven-born charity. Not to advert particularly to 
India, where converts have been made in sight of the 
bloody car of Juggernath, to see a religious body, a 
whole connection starting into life, and girding on the 
missionary harness, and shouting as it were for the bat- 
tle, — this is soul-cheering. 

Why, sir, we see a Freewill Baptist Foreign Mission 
Society formed ; auxiliaries multiplying, and mission- 
aries already in the field ; a Home Mission springing 
into existence as by enchantment ; a missionary spirit 
spreading, &c. &c. Surely, we have not estimated too 
highly that benevolence which, disregarding distance, 
locality, nation, and all other minor considerations, 
reached even to us and warmed us into a missionary 
life. 

There is but one topic more to which I will advert 
before I sit down ; and that is the character and spirit 
of their agent who has been among us, and has but re- 
cently gone from us. I think I see the character of 
our English brethren in their agent. A cold, heartless, 
formal, covetous people, would send no such agent as 
this. No, sir, I read the character of the society in 
their man ; and how does it read, sir ? Untiring ac- 
tivity, unconquerable perseverance, entire consecration 
to God ; faith, hope, charity, but, in him, the greatest 
of these is charity. We would send our words across 
the deep, and say, we ought not, must not, cannot, for- 



116 LIFE Of 

get the faithful labors of their devoted missionary, dear 
to them, dear to us, and dear to all the friends of Zion. 
No ; his appeals still ring in our ears ; his labors will 
not be in vain. We would say to them ,• — We thank 
the great Head of the church for directing your atten* 
tion to us, and you for your liberality in bestowing on 
us the labors of your missionary. 

Sir ; I hope we as a Society may partake largely of 
that spirit of missions which pervades the hearts of our 
English brethren ; that we may be co-workers with 
them in cultivating the great field of gospel labor, and 
with them share in reaping the harvests of immortality. 



In reading these public discourses and addresses of Mr. 
Cheney, it must be remembered that he was very little 
accustomed to writing, that his preparatory sketches 
contained but an outline of what he usually said, and 
that the spirit and manner of his public speaking were 
such as to fill even common thoughts with freshness 
and force. And then his mind was so open to sugges- 
tions from the circumstances surrounding him, so ac* 
customed to make the first use of his uppermost 
thoughts, that there would sometimes appear to be but 
a remote relationship between the prominent character- 
istics of his discourse and the previously prepared out- 
line. 

In the year 1840, Rev. O. R. Bacheler, who had re- 
ceived an appointment as missionary to India, was pub- 
licly set apart to that work by appropriate religious 



MARTIN CHENEY. II7 

services. Mr. Cheney was solicited to preach the ser- 
mon on that occasion, and accepted the service. Those 
who heard the discourse as it was delivered, will prob- 
ably recognize, in the annexed sketch, but the meagre 
skeleton of the living, glowing effort to which they lis- 
tened. The outline will be valuable, however, for its 
thought and its suggestive force ; and so it is presented 
here. 



MISSIONARY DISCOURSE. 

" Go ye, therefore and teach all nations ; -baptising them in the 
name of the Father, and of the Son, and of the Holy Ghost ; Teach- 
ing them to observe all things whatsoever I have commanded you : 
and lo I am with you alway, even unto the end of the world. 
Amen."— Matt, xxviii : 19, 20. 

These words fell from the lips of Him who spake as 
never man spake ; of Him who bore in his hand the 
sceptre, and on his head the crown of triumph over 
principalities and powers, as through a baptism of blood, 
he came forward and made a show of them openly ; of 
Him who having gone down to the grave, came up 
with the keys of death and hell in his hand ,* of Him 
who as wonderful, counsellor, and mighty upholder, 
exclaims ; — " All power is given unto me in heaven 
and in earth." Hear him. Every word is emphatic. 
'Go,' not remain quiet ; — ' ye,' that is apostles, chosen, 
partially qualified, and in a few days shall be fully so ,* 
' teach j'' that is, make disciples of ' all nations,'' Mark 
has it, — " Preach the gospel to every creature." 



118 LII'E OF 

From these words, thus uttered, we deduce the fol- 
lowing sentiment, viz. : The cause of Missions is the 
cause of God. To sustain this position the following 
considerations are presented. 

1. The nature of the Commission* 

Christ says by another Evangelist, '' As my Father 
hath sent me, so send I you." In connection with this, 
note the Baptismal qualification on Pentecost ; the 
sheet let down from heaven to urge a doubting one to 
open the door to the Gentiles ; the calling of Saul of 
Tarsus, and his work ; the separation of Paul aud Bar- 
nabas by the Holy Ghost. In this great commission 
and its attendant circumstances, we have the broad 
seal of heaven's approbation on the missionary enter- 
prise. It may be objected that this work was confined 
to the age of the apostles ; which leads us to remark, 

2. That the promise confirms what the commission 
requires. 

That promise is, — Lo, I am with you alway, even 
unto the end of the world. This promise was confirmed 
to the apostles, and has also been to the modern mis- 
sionary. Add to this the facts, — That they were to 
commit the same trust to faithful men ; That the world 
still lieth in wickedness and needs now the glorious 
gospel of the blessed God preached unto it as it did 
then ; That God has given some apostles, some pro- 
phets, &c. for the perfecting of the saints. And finally 
under this head, we note the predictions or promises 
touching the spread of the gospel, and the mode by 
which it shall prevail. All this shows the mission 
cause to be of God, as it is the appointed means of ful- 
filling these predictions. 



MAHTIN CHENEY. 119 

3. Tt is in full accordance with the Second Com- 
mandment ; " Thou shall love thy neighbor as thyself.''^ 

The missionary enterprise bears on its brow the clear- 
est, brighest, noblest, evidence of obedience to this law. 
The world was like the man among the thieves : and 
this cause approaches it like the good Samaritan. 

4. The example of Christ and his Apostles shows it. 
See in Christ the first, the prince of missionaries. 

See him divest himself of his robes of glory, and clothe 
himself in the robes of a servant. What a picture is 
that ! It becomes the missionary to study it well, to 
look at it till changed into the same image. See Paulj 
Peter, Silas, Barnabas, Philip, and a host of others, 
hazarding their lives, — ^not counting them dear, cheer- 
fully laying them down. And why ? There is but one 
answer, — the cause was God's. It was this which led 
Christ and the Apostles to the labors and sufferings of 
the missionary life. 

5. It is seen in its results. 

See Paganism in all its strength, — fortified by age, 
customs, appetites, — shaking, trembling, falling, be- 
fore the missionary of the cross throughout the Roman 
empire. To whom is England indebted for freedom 
from savage barbarism ; to whom are we indebted for 
the spirit of missions and the labor of missionaries ? 
The exposure of children for sale in the market at 
Rome, led missionaries to Britain. See the results. 
Should we wonder if similar scenes should lead to mis- 
sions in our own land ? See the results in the British 
AVest Indies, in the isles of the sea, in Burmah among 
the Karens, and even incur own field in Orissa. Whole 



120 LIFE OF 

nations have, at least nominally, adopted Christianity ; — 
in Greenland, Labrador, and in more than thirty 
islands of the South Seas, and many villages in the 
very heart of heathenism. A few years ago it was 
doubtful whether Judson and Newell could be support- 
ed by the American Church ; but now they are count- 
ed by hundreds. 

And the results reaped by those who have given to 
sustain these missions have been striking. Who has 
not observed that those individuals and churches pros- 
per most, who have most of the missionary spirit ? They 
scatter yet increase ; they sow bountifully and reap 
bountifully. 

6. Finally, it is seen in that it hears the image, and 
is in accordance with the dispensations ^ of the great 
and blessed God, 

Of him it is said that he is Love, and his tender mer- 
cies are over all his works. He is good to all in Crea- 
tion, in Providence, in Redemption. In goodness he 
reigns. God so loved the world that he spared not his 
own Son, but delivered him up freely for the unthank- 
ful and the evil. He gave his word, Spirit, and the 
ministry of the gospel. And why all this ? What is 
the design ? obviously to bless and save men. Well 
this is the object of missions, to bless and save; to lift 
up man from his ruin ; to restamp him with the image 
of God ,• to lift him up to equality with angels, to fel- 
lowship with Christ and the Father ; to place the crown 
of beauty and glory on his brow. 

Now the missionary enterprise is only the flowing of 
the stream of benevolence from the heart of the God of 



MARTIN CHENEY], 121 

iove. This cause, in its object, in its sacrifices, in its 
measures, and its results, bears the image and the su- 
perscription of him who made all of one blood ; who 
loved all so well as to give his Son ; who in the dispen- 
sation of his Spirit invites all to take the water of 
life freely. It is full of moral grandeur and sublimity. 
Does God love and pity ? Do his bowels move ? Did 
Christ hasten to man's rescue ? So is it with the mis- 
sionary of the cross, 

REMARKS. 

1. If the cause of missions be the cause of God, then 
all objections must fall to the ground. 

What are some of these objections ? First, That the 
heathen being ignorant are not accountable, but will 
be made so by teaching them. But is ignorance 
bliss ? If so, then our knowledge is calculated to make 
us unhappy ; we ought not to educate our children ; — - 
and Christ need not have died. — Second ; It is in vain to 
teach them. Third ; It is not our duty, there is so 
much to do at home. Fourth ; It is a money getting 
scheme. 

To all this it would be sufficient to reply, if we had 
no other answer, that God has commanded it, Christ 
has set the example, and every objection is in direct 
opposition to the Second Commandment. 

2. We may see also what is the duty and what is 
the condition of the church. It is her duty. First ; To 
pray for the Evangelist, that the word may have free 
course and be glorified ; that the Lord of the harvest 

11 



122 LIFE 0^ 

would send forth laborers ; that the kingdoms of this 
world may soon become the kingdoms of Christ. Sec- 
ond ; To give her gold and silver, her sons and daugh- 
ters to this cause. Third ; To clear herself from guilt, 
to be pure, that others may see her good works. 

O may we not ask if this is the condition of the 
Chnrch ! See Mammon enthroned in her temples ; and 
rather than lose her gains, she will even tolerate, yea 
apologise for and sanction the horrid sins of Intemper- 
ance, Licentiousness and Slavery. We may well ask 
how such churches can have the missionary spirit. 

3. We may learn what should be the character of 
those who engage in this work. 

First. They must be men of God. It is God's 
work ; and the men must be men of deep piety, holy 
men, pure-minded, single-eyed men, full of the Holy 
Ghost, if much people is to be added to the Lord, 
Second ; Men of discretion, prudence, knowledge ; of 
zeal, courage and patience. Third ; Above all, they 
must have the spirit of faith and hope, — stagger not at 
the promise of God through unbelief^ though they see 
him not, yet they must believe. And finally, he needs 
a heart as large as the world of sinners, overflowing 
with unquenchable love. 

4. If the sentiment of this discourse be true, then 
should the heart of the missionary of the cross be cheer- 
ed and strengthened. When trembling with solicitude 
about engaging in this work, let him remember. It is 
God^s cause. Let this thought cheer him, when he 
asks,— '' Can I, can I say farewell." When languor, 
disease, and desponding come, when the hour of death 



MAETIN CHENEY. 123 

arrives, still should he remember, the cause is God's, — 
it is well. 

5. Finally, suffer the word of exhortation. Let a 
deep conviction that this cause is God's, fasten on your 
minds, O ye professed Christians ! Weigh the matter 
well ; and if conviction is produced, then act as though 
it was God's cause ; give it a large place in the warm 
feelings of your heart. 

Sinner, if this cause be God's, what is the value and 
price of your soul. What goes our brother for ? It is 
to preach that gospel to others which you have despised 
and rejected. Seeing you judge yourselves unworthy 
of eternal life, lo ! he turns to the distant gentiles. 

Dear brother, bind this truth to your heart. When 
I look at the toils, sufferings, sacrifices you go to en- 
counter ; when I survey the field of darkness and peril 
within which you are to dwell, I feel that you will need 
it. When the heart is faint and the hope is wasting, 
cling still to the promise of your Master, <' lo i am with 

YOU ALWAYS." 



The subject of Licentiousness attracted Mr. Cheney's 
attention at an early period in the effort for its removal ; 
and, as usual, he was one of the first to identify him- 
self with the enterprise, when the cry of imprudence 
and indelicacy rang out from the public lips. The 
cause was supported by truth, and its advocacy was 
required by duty ; and this was sufficient to settle his 
own course. The following is a sketch of an address 



124 LIFE OF 

delivered before the Moral Reform Association of Prov- 
idence. It is but a mere outline ; but it is an outline 
such as he would be likely to fill up with earnest and 
burning words. 



ADDRESS ON MORAL REFORM. 
I. Definition. 

Ladies ; There is an evil in the land ; an evil deep^ 
wide spread, fearful, in -the land of bibles and of Chris- 
tianity, among all ranks in society. It blasts, scorches, 
withers, the fair and beautiful. Its name is Licentious- 
ness ; and its nature is terrible. 

What is this sin ? Ans. 1. The unlawful, unscrip- 
tural intercourse of the sexes. 2. It is a violation of 
the seventh commandment, as expounded by the Sa- 
vior. 3. It is a practical abrogation of the marriage 
institution. 4. It is giving one class of the propensities 
the control over reason and judgment and God's law. 

II. Object. 

Now the object of this association is to free the land 
from licentiousness ; to lift up the marriage institu- 
tion to its high and honorable station in the minds of 
of all people ; to guard our domestic circle with purity 
as with a wall of fire ; to turn the currents of public 
thought and feeling into a pure channel ; to purify the 
church, so that she may appear clear as the sun; to 
purify the great fountains of thought and feeling, that 
all that is filthy and offensive to a God of purity may 
be done away ; to open blind eyes and unstop deaf 



MARTIN CHENEY. 125 

ears ; to refuse the seducer as well as the seduced our 
confidence until the wrong is repented of ; to discoun- 
tenance whatever leads legitimately to this evil. 

III. Measures. 

1. Show where the seat of this sin is. 

2. Its alarming prevalence. 

3. Its direful results. 

4. The Press and Pulpit must be enlisted. 

5. The Seventh Commandment must find its place. 

6. Females must be enlisted. 

7. Marriage Contracts must be formed in the light. 
Who shall employ these means ? 

Ans. All the wise and good. But especially Pa- 
rents — ^pre-eminently Mothers. Females, also, by re- 
fusing to associate with the licentious. Ministers have 
a work to do also, by precept and example. 

" The pulpit, in the sober use 
Of its legitimate peculiar powers, 
Must stand acknowledged while the world shall stand, 
The most important and effectual guard. 
Support, and ornament of Virtue's cause." 

IV. Objections. 

1. It is too delicate for public discussion. 

This is urged earnestly, and so even ministers leave 
it untouched. But, 1st, God did not think so when, 
from the blazing top of Sinai, he said, '' Thou shalt not 
commit adultery." 2d. So did not Christ when he 
expounded this law in his sermon on the mount. 3d. 
So did not the prophets when they made such frequent 
and striking use of adultery as a figure ; and so did not 

*11 



126 LIFE 01" 

the apostles. 4th. If the objection be allowed, it seems 
that there are some prominent portions of Scripture 
which it is not profitable to preach ! 5th. This objec- 
tion seems to be an impeachment of divine wisdom in 
giving prominence to this evil. 6th. How, then, are 
men, and especially the youth, to be warned of her 
whose steps take hold on hell ? 

V. Motives. 

1. The magnitude of the evil. This is seen from 
various considerations. 

1st. It discourages marriage. This institution keeps 
the moral world in being. Once gone, social virtue 
would expire, education cease, government be de- 
stroyed, and religion there could not be. 

2d. In a multitude of cases it supposes seduction. 
Treachery, lying, perjury, are the preparatory steps. 

3d. It brings untold wo, that treads out the holiest 
feelings of the heart. Look at this picture, from Pol- 
lok, of female wretchedness in its desertion. 

" Upon a hoary cliff that watched the sea^ 
Her babe was found — dead. On its little cheek, 
The tear that nature bade it weep, had turned 
An ice-drop, sparkling in the morning's beam ; 
And to the turf its helpless hands were frozen. 
For she, the woeful mother, had gone mad, 
And laid it down, regardless of its fate 
And of her own. Yet she had many days 
Of sorrow in the world, but never wept. 
She lived on alms, and carried in her hand 
Some withered stalks she gathered in the spring. 
When any asked the cause, she smiled and said 
They were her sisters, and would come and watch 



MAETIK CHENEY. 127 

Her grave when she was dead. She never spoke 

Of her deceiver, father, mother, home, 

Or child, or heaven, or hell, or God, but still 

In lonely places walked, and ever gazed upon 

The withered stalks and talked to them ; 

Till, wasted to the shadow of her youth, 

With woe too wide to see beyond, she died." 

" Can a mother forget her child, that she should not 
have compassion on the fruit of her womb ? " Yes, 
with woe like this she can and does. 

4th. It hardens the heart, and speedily destroys all 
moral principle. Look into the tenements of prostitu- 
tion. Whoso enters there seldom returns. Around 
these places, impiety, blasphemy, treachery, drunken- 
ness, perjury and murder flourish. It fits speedily for 
perdition. 

5th. It ruins the peace and hope of families, and cov- 
ers with shame innocent children. 

2. God has repeatedly expressed his abhorrence of 
it. The view he takes of it may be learned from God's 
voice heard at Sinai ; from the flames that curled around 
Sodom ; from the plagues that brought thousands upon 
thousands of Israelites to a terrible grave ; from the 
awful loathsome disease attending the profligate ; from 
the groans of the dying, decaying, conscience-smitten 
criminal. 

3. Love to our neighbor, to the church, and to our 
country. Their safety requires our eff"ort. 

4. Our own interests, safety, and welfare. God has 
linked our duty and interest together. O that we might 
see it ! We may deem ourselves safe, and so did those 
who are now victims. The paths of temptation are 



128 LIFE OF 

every where open, and the work of destruction is car- 
ried on with strange boldness. Who, unless forced to 
do so, would believe that sin is bartered in the market ; 
that damnation is held up as a commodity for bargain 
and sale ; that the destruction of the human soul should 
be publicly announced, authorised and guarantied as a 
privilege ; and that patents should be made out, signed 
and sealed, for populating more rapidly and extensively 
the world of woe. In such a life, let him that thinketh 
he standeth take heed lest he fall. 



MARTIN CHENEY. 129 



CHAPTER VIII. 

'' E.EMEMT5KR THRM THAT ARE TX BOKBS, AS BOUND WITH 
THEM." 

The position taken by Mr. Cheney on the subject of 
Slavery, has already been noticed. Nor was it enough 
for him to define and maintain a position. His war- 
fare against it was by no means confined to defence. 
When released by his local triumphs from immediate 
attack, he was busy in carrying the war into the camp 
of the enemy. The hold which that subject had taken 
upon him was deep and strong ; and in proportion as he 
saw, or thought he saw, desertion and cowardice among 
those who ought to be the defenders of Freedom, did 
he multiply and intensify his own efforts. From the 
time he entered the lists in the Olneyville pulpit, his 
heart was always set on fire by the view of despotism ,* 
and whenever he spoke on that subject his fervor 
was almost sure to kindle, and his speech would go 
forth in a series of condensed and fiery expressions. 
His whole being seemed to become a battery, luminous 
with the discharge of red hot epigrams. He could not 
reason coolly over the abstract question of the moral 
wrong of Slavery. To him, its wrongs were all real, 
concrete things. While others were constructing a syl- 
logism or critically examining a text in the Pentateuch, 
he was gazing on the sale of souls from the auction- 
block, and listening to the wail of African despair. 



130 LIFE OF 

He never seemed to covet, in his dealing with American 
Slavery, a calm, cool, prudent, passionless wisdom ; he 
rather strove to approach the offenders in the spirit of a 
rebuking prophet. He swept down at once upon the 
hosts of oppression, never condescending to a parley, 
scorning all flags of truce, and scarcely regarding the 
plea for clemency ; and those who did not join in the 
crusade he could haidly acquit of treachery. The Anti- 
Slavery conclusions to which other men arrived by 
patient reasoning and hesitating steps, he seemed to 
grasp by intuition ; and wondered, sometimes with 
manifest impatience, that while he saw every thing 
clearly, others saw only men as trees walking. Whether 
this was the best course, is not now the question ; we 
are not asking what was wisdom, but what was the 
fact ; not what he should have been and done, but what 
he was and did. 

The following outline of a speech delivered not long 
subsequent to his avowal of abolition sentiments, at a 
public convention in Providence, will illustrate what 
has been above stated. The exact date is unknown ; 
but the allusions, as well as other circumstances, place 
it near the period referred to. 



SPEECH. 

" Resolved, That it is the duty of the American Church thoroughly 
to examine American Slavery ; and if found to be sinful, to use that 
peculiar influence which God has given her, for its immediate and 
entire removal." 

Mr. Chairman ; — I think myself happy in being per- 
mitted to speak for myself. Yes, thank God, Slavery 



MARTIN CHENEY. 131 

has failed to shut every meeting house and padlock 
every lip. I am happy to speak on such a topic, too — • 
the duty of the Church- — and its duty too in relation to 
such a subject ; — a subject which is shaking the nation. 
Incompetent as I am, I feel it to be a privilege to offer 
my thoughts on this topic. The spirit of Slavery has 
sought to injure my reputation, to drive me from my 
pulpit, to sow discord among my brethren, simply be- 
cause I sought to expose some of its enormities in the 
light of God's word. But it overreached itself and failed. 

Moreover, the church among which I labor have come 
to the conclusion that Slave-holding, and Slave-trading 
are sins, and that Slave-holders and Slave-traders are 
sinners, such sinners, too, that they will not admit them 
to membership and fellowship ; and they have dared to 
publish these conclusions in their official organ. For 
this they have been condemned by one of the papers in 
this city — a paper making pretentions to fairness and 
neutrality. From such fairness and neutrality we may 
well say, in the language of the Episcopal Liturgy, 
^' Good Lord, deliver us." 

A few queries this political examiner of churches, 
has put forth. 

1. Why did not Christ say Slavery was a moral evil ? 

2. Why was he silent respecting the whole subject ? 

3. Why, among the Christians of Judea, Greece, 
and Rome, were none dismissed for holding Slaves ? 

3. Why, among the specifications of immoral acts in 
the New Testament, is this nowhere to be found ? 

It is no part of my business now to reply to these 
questions ; but the very fact that such inquiries are seri- 



132 LIFE OF 

ously made, shows the ignorance which prevails, and 
the importance of having this subject discussed by the 
church. In support of this resolution I wish to present 
the following thoughts. 

1. We must examine Slavery in order to know what 
it is. 

Some say it is a divine institution ; others say it is 
of the Devil. One part of the church affirms ; the other 
denies. There is the same division on this subject too 
in the ranks of the ministry ; one part fellowship and 
another disfellowship the Slave-holder. 

Now the manifest duty of the church in this case is, 
to examine thoroughly in order to learn what and who 
is right. Whether it be divine or otherwise, a political 
or a moral question, can only be learned by examination. 

2. It must be examined in order to learn what rela- 
tion it sustains to the church. 

It may or may not be so located as to be out of the 
sphere of the church. The church may or may not 
have a duty in regard to it ; may or may not be affect- 
ed by it ; may or may not affect it. But how is this to 
be known without examination ? How ca7i it be known 
while the whole subject is tabooed ? — forbidden to the 
press, the pulpit, the conference and prayer meeting ? 

3. It must be examined in order to learn the mea- 
sures necessary to its removal. 

Be they Abolition or Colonization measures, they 
must be examined before we can judge of their adapt- 
ation or efficiency. 

4. Discipline is a duty of the church. Now the ques- 
tion is, do we or do we not fellowship the unfruitful 



MARTIN CHENEY. I33 

works of darkness ? Slavery must be examined in its 
character and relations before we can determine. 

5. The precepts of Christ and his Apostles en- 
join this duty. <' Search the Scriptures," '' Prove all 
things," <'Come out from among them and be ye 
separate." 

6. The highest interests of the church demand this 
examination. 1st, Her Peace. How long before the 
church will learn that the peace of God is not to be ob- 
tained by smothering discussion ! How many rents 
must be made before she will learn wisdom ! How 
can she escape the dark suspicion that she loves dark- 
ness rather than light, so long as she shuts her doors in 
the face of honest inquiry ! 2d, Her Purity. How 
can she keep herself pure if she shuts her eyes to 
the character and work of her members ; if she refuse to 
look at her own spirit and test its features by God's 
word ? Impossible ! She may become the home of 
every pollution and yet know it not, if she refuse ex- 
amination. 3d, Her Strength. This cannot remain 
unimpaired ; for truth and purity constitute her strength* 
Necessity is laid upon the church. She must act ; she 
cannot avoid it, for Slavery is in her midst, and she 
must either approve or disapprove. The simple ques- 
tion is, — will she act in the dark ? 

The church is charged with inconsistency in sending^ 
the gospel to the heathen, and neglecting the heathen 
at home ; in exercising and requiring examination on 
other topics, and in neglecting and refusing it on this. 
Do not our Baptist brethren say on the subjects and 
mode of baptism, — come let us reason together ? Do 
12 



X34 LITE 0:6' 

not our Unitarian and Universalist friends say, — come 
let us examine ? How is it then that Orthodox and 
Heterodox here unite, and, strange to tell ! unite to stop 
discussion ! Strange that, in this age of sifting, weigh- 
ing, guaging, the age whose motto is '' onward," the 
descendants of the Pilgrims should be found opposed to 
free discussion. Why, it is asked, do churches and 
ministers speak against the idolatries, caste, and pollu- 
tions of heathenism — against the violations of the Sab- 
bath — against duelling — against all national sins except 
man-stealing and the man-traffic ? 

We must examine. Our character as a church is suf- 
fering among the churches abroad ; and all the elo- 
quence you may send abroad will not redeem her from 
becoming a by-word, unless she set seriously about this 
work. A part of God's people have been directed by 
the Angel of Truth to look into the chambers of imag- 
ery possessed by this dark system, and they have started 
back in amazement. In the language of an eloquent 
female, '' The Angel of Truth has descended and rolled 
away the stone from the door of this dark den, and, as 
he sits upon it, directs the world's eye to explore it." 
There it is ; and the church must be amazingly guilty 
which will not examine. They who have been to the 

portal and examined have found no soundness in it, 

have found a system of highhanded robbery, — robbery 
of body, soul, wife, children, wages, — all. They have 
examined, not by torture ; they have looked only upon 
what was obvious ; but they have found a system that 
rivals the Inquisition in its cruelties. It reeks with 
licentiousness ; it revels in abominations. 



MARTIN CHENEY. I35 

Our resolution says — '' and if found to be sinful." 
What an if is here ! If it be sinful to do what ? Why 
to buy and sell human beings as property ! — to turn a 
man into a thing ! — to annul marriage ! — to legalize 
fornication and adultery ! It is to separate parent and 
child, husband a;nd wife ; to withhold from the laborer 
his hire, and deny him God's word ,• to violate the First 
Commandment by obliging the Slave to obey man 
rather than God; to violate the Seventh, by selling 
husband from wife and giving them another, and by 
promoting promiscuous intercourse ; to violate the 
Tenth, by coveting the poor man's wife, and children, 
and wages, and even himself ; to violate the Eighth, 
by stealing men and receiving and holding them when 
stolen. If this be not sin, then it is difficult to tell 
what could be sin. 

But why is the church bound to use her peculiar in- 
fluence for its removal ? 

1. Because Slavery is what it is — Sin. The South- 
ern church admits this.* This is what Southern poli- 
ticians are afraid will be proved to the conviction of the 
Southern conscience. Now if it be a sin, and a sin of 
such magnitude, it is the real mission of the church to 
labor for its removal. The church is appointed to be 
the tStonCj the Mountain, the Light. Slavery tram- 

* This was generally true at the time this was delivered. It is 
not till recently, that attempts have been made to justify Slavery on 
moral and Scriptural grounds. It was generally conceded to be sin- 
ful until the practical and disagreeable duty of repentance was 
insisted on. And then commenced a defence of what it was deter- 
mined not to abandon. — G. T. D. 



136 LIFE OF 

pies on God's law, on God's word, on God's image, on 
Jesus Christ in the persons of his members, and has the 
church no duty ? 

2. Because Slavery is where it it is. It is in a Chris- 
tian land ; aye, in the church. Yes, the wolf in sheep's 
clothing has leaped into the fold, claiming to have come 
from heaven. Now if Slavery be sinful, then the 
church is bound to put it away, or come out from those 
who will not do so. She is set by her great Head, to 
reprove and rebuke, and required to have no fellowship 
with the unfruitful works of darkness. She has ar- 
mor, — she is bound to put it on j a sword, and she is 
bound to wield it. 

[The sketch closes here, though it appears unfinished. 
The conclusion was, probably, on another sheet, which 
has not been discovered. — G. T. D.] 



At a date somewhat later, Mr. Cheney was invited 
to deliver the Annual Address before the Providence 
Female Anti-Slavery Society, — a body embracing, at 
that time, a large measure of talent and moral worth. 
As in most other cases, a sketch only remains of what 
was a strong and impressive effort. The manner of his 
speaking it would be impossible to convey j and the 
luminous flashes of thought and the impetuous bursts 
of feeling which gave a large measure of the force pos- 
sessed by his efforts, he could never anticipate, and 



MARTIN CHENEY. 137 

Perhaps never took the pains to recall. These sketches 
however, meagre as they are, do not a little to exhibit 
the mental features of that life as it flowed on over the 
channel of years. Save the personal recollections of 
those who knew him, these are all that remain as me- 
mentoes of those past years, and they will be prized 
somewhat, at least for their intrinsic value, and much 
for their associations. 



ADDRESS. 

Respected Friends ; By your invitation, I stand 
here to address you, though deeply sensible of my ina- 
bility to do justice either to my own wishes, your expec- 
tations, or the great cause of bleeding humanity which 
has brought us together. But I may — I ought to — ex- 
pect your candid attention, for the sake of the cause I 
am to plead. 

This question of Slavery has become the Great 
Question of the nation and the world. There has 
been much to make it so. Little did I think, when I 
commenced the ministry of mercy, that I should ever 
be forbidden to ask mercy for the suff*ering and the 
dumb ; that I should see the house of God shut by the 
spirit of slavery ; females mobbed by gentlemen • men 
scourged and lynched for speaking the truth ; pure 
minded men outlawed ; the press broken, or basely 
bowing at the feet of despotism ; the temples of liberty 
in flames ; God's ministers brutally murdered j man's 
decree set above God's law ; and, worse than all, these 
*12 



138 LIFE OF 

vile abominatians winked at, tolerated, apologised for, — 
by the Priest and Levite, while they march by in stately 
dignity on the other side. 

Let me advert for a moment to the objects of this 
association. Why are the mothers, wives and daugh- 
ters of our land gathering together by thousands ? Is 
it to rebel against him who has been styled the Lord 
of creation ; to dispute his title to supremacy ? No. 
Let not the rulers tremble. Is it to insist upon the right 
to form marriage connections with the African race — to 
amalgamate, as has been charged upon them ? If they 
did wish this, it would be hardly needful to make any 
great expenditure of time or eflfort to secure it ; for it is 
now progressing at a fearful rate. Is it to discuss the 
ever varying fashions — the next party or ball. Oh no 
If this were all, their lordly traducers would hardly 
deem them out of their proper sphere. Nor is it to 
present the banner of blood ; not to greet the warrior 
as he returns from the fields of carnage ; nor yet to sing 
and dance and be toasted. What then ? Why, a wail 
is on the breeze of the South — the wail of woman in 
her agony. The sound of the lash, and the clanking 
of the chain is heard ; and that lash and that chain is on 
the back and limbs of woman. The voice of the mother 
is heard pleading for her child ,• and then comes the 
voice of the virgin daughters pleading for their honor 
and their virtue, but pleading in vain. The miseries 
and woes of woman — these have roused the matrons 
and maids, the mothers and daughters of the North. 
But what is it proposed to do ? 
1. To sympathize, pity and pray for the slave, and 



MARTIN CHENEY. 139 

the so called colored free man, as he lies trodden down 
and degraded. 

2. To bear their united testimony against the sin of 
slavery. To exhort, reprove, and rebuke the upholders 
of this iniquitous system. 

3. To aid in turning public attention to this deadly 
evil ; to fix the gaze of the nation — the church — the 
world upon it ; to urge mothers to stamp hatred to op- 
pression upon the tender heart of every child that nes- 
tles in her bosom ; to encourage the hearts and strengthen 
the hands of their fathers, brothers, husbands, and sons, 
in the great battle of freedom. It is so to concentrate 
the rays of light and of truth upon the foul den of 
slavery, that, — scorched, blasted, withered, — it shall flee 
to the pit whence it came and be seen no more. 

Their object will not be gained till no slave's foot 
shall tread the soil of freedom ; till the sound of the lash 
and the clank of the chain shall be heard no more ; till 
the pulpit, the press, and the hall of legislation shall be 
unshackled and free ; till the key of knowledge shall 
be put into every hand ; till liberty shall be proclaimed 
to all the inhabitants thereof ; till the whole land shall 
be what it has been declared, 

" The land of the" Free and the home of the brave." 

But what can woman do, — what measures can she 
adopt ? 

1. She CBXi pray — to man, to Congress, to God. 

2. She can plead, — with relatives. Christians, oppos- 
ers, with a persuasive eloquence almost irresistible. 

3. She can circulate information. What can she do ? 
Let what she has done, tell. She has proved herself 



140 I'IFE OP 

able to lay the naked truth on the naked heart of the 
church, the nation, the world. Who wrote the " Ap- 
peal," that thrilled thousands? A woman. Who 
wielded the pen in the cause of liberty so powerfully 
that Napoleon felt his despotic throne in danger ? A 
woman. Who plead the cause of freedom before the 
Massachusetts Legislature ? A woman. Upon whose 
lips have thousands hung with delight among the cities 
and villages of New-England ? A woman's. And even in 
the pathway of blood, where man's heart has faltered, 
she has stood up and stayed the hand of violence. The 
very effort to drive her from the field, shows that she 
wields a power whose results are feared. But I will 
glance at a few Objections. 

1. Associations are dangerous. 

Granted. And so is intellect, and will, and health, 
and property, and society. This objection, however 
seriously urged, and by however eminent men, seems 
to me to impeach the wisdom of God, who has given 
man a social constitution, and has associated his people 
together to bless the world. Shall good men cease to 
act in an associated form because pirates, &c. may do 
the same ? What is our Glorious Union^ so called, but 
an association. 

2. But it is not the appropriate place and work for 
woman. — First ; Woman in extraordinary cases has 
tilled the ground ; — at the South not a few of them are 
thus occupied still. Is this perfectly appropriate ? 

2d ,• They associate for many other purposes not less 
publicly than for this, and no reproof meets them. 
3d ; It was customary for women to associate for good 



MARTIN CHENEY. 141 

in the days of the Savior, and of the Apostles ; as when 
they ministered unto him, and when they brought spi- 
ces to anoint him. 

3. But the North has nothing to do with Slavery. 
Ah, if the North had nothing to do with it, it would 

have died long ago. It is the North that consented to 
its being, and it is the North that has kept it in being, 
and it is the strong arm of the North that keeps it in 
being now. Look at the votes in Congress ; read Jay's 
view ; observe the influence of the D. D.'s ; behold 
the Northern pulpits dumb on the subject, or eloquent 
with apologies. 

4. It is interfering with that with which we have 
no concern. 

Yes ; just as we interfere with the heathen ; with 
the rumseller, with every other class of sinners. 

5. It will lead to amalgamation. 

How ! O the hypocrisy of this charge ! Are the thou- 
sands of mulattoes at the South, the fruit of emancipa- 
tion or slavery ? 

6. The slaves will cut the throats of their masters. 
Will the objector please tell us how many throats 

have been cut by emancipated slaves. 

7. But the two races cannot live together. 

Well, then let them live apart ; only take the yoke 
off their necks and see. 

8. But they cannot take care of themselves. — It is 
quite too late for this objection to have force. Try 
them and see. England claimed that the colonies 
could not take care of themselves, and that she held 
them as dependencies for their good. 



142 LIFE OF 

Well, then the object is grand, your measures peace- 
ful and powerful, the objections groundless. Then 
think of the motives which urge you on. 

1. What has been done. 

England has given freedom to the West Indies. France 
is preparing ; Denmark is on her way ; thousands of 
noble spirits male and female are roused, pledged, and 
sworn before high heaven to faithfulness in this cause. 

2. What is doing now. 

A plan for a world's convention is proposed. Aboli- 
tionists are multiplying in all circles, and gathering 
strength even from their apparent defeat. 

3. The solemn requisitions of duty. 

Its plea is urged by the voice of millions perishing ; 
the voice of humanity ; the voice of mercy ; the voice 
of Jesus ; the voice of God. 

4. The Church is in danger. — The leprosy is on her ; 
onward to the rescue ! 

5. The necessities of the country. Either the nation 
or slavery must die. Let the blows of your patriotism 
fall thick and fast. 

6. The world's hope is bound up in this question. 
Never while slavery lasts can the world's jubilee come. 

Are you indifferent ? Listen to the wail of agony till 
your hearts are stirred. Are you contending for trifles ? 
Think of the woes and wrongs of the slave, until his 
redemption shall command your power. 



MARTIN CHENEY. 143 

Whoever else faltered in the dark days of the anti- 
slavery enterprise, Mr. Cheney stood firm. The friends 
of the slave looked to him with confidence, and their 
confidence was not misplaced. How much he did to 
give reputation to the cause of freedom, and to bring 
supporters over to it, cannot be known. His ministe- 
rial brethren of the same communion were encouraged 
in their efforts to bring the churches into the attitude of 
hostility to the whole system of slavery. He made it 
prominent in all his associations with them. He aided 
them in the solution of the problems presented by the 
enemies of emancipation. He reasoned, whenever he 
deemed argument necessary, and pleaded, where inac- 
tivity needed to be overcome. He was confident that 
the abolitionists occupied the only tenable ground, and 
this confidence made him ready for conflict every 
where, and nurtured an enthusiasm which roused al- 
most every spirit that came under his anti-slavery in- 
fluence. 

Among anti-abolitionists he was a marked man. 
They knew his character and dreaded his power. They 
seldom encountered him in open or private debate. His 
character and the character of his efforts made it a hard 
matter to sneer at him ; in the use of satire and invec- 
tive they knew him to be rather dangerously expert ; 
and he had proved his heart to be as impervious to flat- 
tery and bribes and threats, as the skin of a Rhinoce- 
ros to musket balls. Aristocrats checked their conver- 
sation and looked after him significantly as he passed 
them in the streets ; and demagogues and cowards 
stepped aside with averted faces when they encounter- 



344 LIPEOF 

ed his keen piercing eye. In one form or another, 
would his hostility to slavery appear in a large propor- 
tion of his public elforts. He could show slavery either 
as a cause, or eflfect, or companion of almost every other 
evil ; from the magazine of its terrible facts, he could 
bring forth an illustration of almost every principle ; 
and, in the form of a conclusion, he could draw out a 
weapon from almost every subject with which to wound 
it afresh. Few knew him without knowing that sla- 
very was an excrescence in his eye, and a stench in his 
nostrils. And wherever there was an effort made to 
discriminate between the man and his anti-slavery, to 
do honor to the first and dishonor to the second, it 
must either be so secret as to elude his vision, or recoil 
on the head of the courteous critic. An incident, oc- 
curring in the Spring of 1840, will illustrate this. He 
was invited to preach and baptize in a manufacturing 
village a few miles from his residence, on a Sabbath, 
and consented to do so. He baptized at noon, and was 
on his way to the ample school house — (where the 
Baptist meetings were usually held,) crowded with 
people who had assembled to hear him preach. Before 
reaching the place of worship a note was put into his 
hands. He opened it and found it to be from the Agent, 
— and a large owner — of the village, stating that he 
was heartily welcome to the use of the Company's 
school house, but specially requesting him to say noth- 
ing on the subject of slavery. He read it ; stopped, 
hesitated a moment, and turned about, saying, as he 
folded the epistle, — " I shall not go into that house 
with any such restrictions." He remarked that he did 



MAETIN CHENEY. 145 

know that he should have deemed it necessary to say 
any thing on that subject ; had made no arrangement 
to do so ; but that his lips were to be sealed on no such 
subject by human dictation. He preached another 
discourse that afternoon in a private dwelling, and he 
did not forget either slavery or its Northern defenders. 



13 



146 LIFE OF 



CHAPTER IX. 

CHANGES IN SENTIMENT. INVIOLABILITY OF LIFE. 

From what has already been learned of Mr. Cheney's 
history and character, it must appear no extraordinary 
thing if his opinions on many subjects underwent more 
or less striking changes. Serious, earnest thought he had 
been very little accustomed to exercise until his serious 
life began. He had been educated in the religious te- 
nets of the Puritans ; — that was the only system of the- 
ology which he had ever really studied. He had, 
to be sure, obtained a mere smattering of Universalist 
philosophy, but this operated rather to quiet all thought 
on religious topics than to induce study ; and besides, 
he was too busy in his round of dissipation to leave time 
or inclination for sober reflection. 

In his religious study he may be said to have begun 
with extreme faith. That is, he accepted as unques- 
tionably true the religious opinions held by the great 
mass of the christians with whom he had been acquaint- 
ed. Over the points of Calvinism he had many a weary 
struggle when his mind came to be aroused, and he had 
come to confide in his logical deductions. He found 
himself unable to reconcile the doctrine of election, as 
then held, with his notions of divine justice and impar- 
tiality. He looked in vain for harmony between the doc- 
trine of total depravity, as then explained, and the obli- 
gations of men to love and serve God. He could not 



MABTIN CHENEY. 147 

divine how man could retain any responsible freedom, 
after God had foreordained whatsoever should come to 
pass. The impossibility of falling from grace, found 
no support in the testimony of his consciousness or in 
his observations upon human character. And above all, 
the reading of his own English bible seemed to build 
still higher the barriers between his faith and the gene- 
rally accredited sentiments for whose sake he was car- 
rying on his investigations. It was suggested to him 
by hoary men, whose reputation for piety and wisdom 
was high, that the rebellion of his heart against Calvin- 
ism indicated its want of submission to God ; that 
when his soul was acquiescent in the sovereignty of 
Jehovah it would glory most of all in his wise purposes 
to save and destroy. Mr. Cheney was troubled. He 
had great confidence in his accusers ; he supposed them 
speaking from an experience which the gospel had be- 
gotten, and for the want of which he feared he was 
guilty. But yet he could not believe. His nature 
plead stoutly for freedom in all its moral life, and his 
bible would impress him yet more and more with the 
impartial goodness of God. For much that was done, 
he felt that men were responsibly guilty ; and his bible 
revealed to him the protests of God against all the 
works of transgression. Wretched hours did he spend 
on his knees before God, asking for grace to subdue 
him if he was yet unsubdued, — pleading for the true 
light if as yet it had not gladdened his eyes. (Quiet- 
ness came at last, though not precisely as he had looked 
for it to approach. He happily remembered that inspi- 
ration had left this testimony • that the offerings of 



148 LIFE OF 

human love to God are '' accepted according to that a 
man hath, and not according to that he hath not." He 
was conscious of a deep love of the truth, of a sincere 
desire to know the truth, and of a settled purpose 
to obey the truth so far as it was revealed to him. 
Satisfied that God asked only what he rejoiced to yieldy 
he dismissed his fears and prosecuted his study. 

The result was, he became firmly settled in the 
belief of those sentiments known as Arminian. He 
rejected what is usually called Calvinism in all its phases, 
and opposed it with all his force. To him it ever ap- 
peared as scripturally false, as philosophically absurd, 
and as practically evil. He fought it with texts, with 
logic, with ridicule, with the charge of immoral conse- 
quences ,* and seldom contemplated it in any other 
aspect than that of a fearful barrier to the progress of 
religious truth. He traced its parentage to the fate 
of ancient Paganism, and found it latest born in the 
philosophical Atheism of his own time. 

He had never, so far as is known, sympathised with 
the church where he first united in respect to Restricted 
Communion ; but his convictions in favor of the oppo- 
site practice gathered strength with his thought. In 
reply to an inquiry from a brother respecting his method 
of disposing of certain objections to Free Communion, 
he wrote quite a lengthy epistle, which was subse- 
quently published in the " Freewill Baptist Magazine" 
in 1839, and then issued in pamphlet form for the sake 
of a wider distribution. The argument was close and 
lucid, and was read with much satisfaction. No reply 
was ever presented to it. 



MAETIN CHENEY. 149 

Mr. Cheney's views in respect to Civil Government, 
and its authority and prerogatives, were, in the earlier 
part of his ministry, those generally entertained about 
him. The discourse on the Sixth Commandment, — a 
sketch of which is presented in chapter sixth, — shows 
plainly that he not only believed in the right of Govern- 
ment to take life for murder and defend itself by war, 
but that he had reasons ready to be given for the faith 
that was in him. In the sketches of an argument, in 
favor of legislation for suppressing the Rum Traffic, 
found among his papers, he is discovered insisting most 
strenuously upon the obligation of Government to sup- 
press that business by the forcible measures which it is 
authorized to employ. Bat these viev/s he did not al- 
ways retain. Sometime about the year 1840, he began 
to waver in his support of Government as it was, and 
as he had been doing it. He had become acquainted 
with the friends of peace ; had heard their reasonings, 
had read their declaration of principles, and become 
deeply aroused by the miseries of war. "With a noble 
candor he set himself to examine the subject ; more 
anxious to secure the truth than to preserve a reputation 
for consistency. He applied himself to this work of 
examination faithftilly, and soon reached certain con- 
clusions. The war-spirit was opposed to the spirit of 
Christ ; no war could be carried on without the war- 
spirit ; all ware then were wrong — offensive and defen- 
sive, domestic and foreign. All preparations for war 
were wrong ; and so armies and navies were outlawed 
by Christianity. All endorsements of the war-spirit and 
war-principle were wrong ; to support Governments 

*13 



150 LIFE OF 

based on the war-principle was, therefore, wrong. For 
the same reasons that Government was forbidden to 
wage a war against the lives of the many, it was for- 
bidden to destroy the few ; and, for the same reasons it 
might not take the life of the individual. Human life 
was inviolable, and the love and mercy inculcated in 
the sermon on the mount, and exhibited in the life and 
death of Christ, were alone to be employed with the 
sanction of the gospel, to discipline offenders, and guard 
the interests of men. Whether this was the precise 
reasoning which led him on is doubtful ,* but in some 
such order as this did he advance from one conclusion 
to another, till he occupied the ultra peace position ; a 
position which he defended with skill and ability, for 
more than ten of the last years of his life. 

These views were adopted after careful deliberation 
and at some sacrifice. Mr. Cheney says, " They 
brought me into collision not only with my former 
self — of whom I entertained a very good opinion — -but 
also with my best, my dearest friends, who had stood 
by me in the darkest hours of former trials." But truth 
was to him more sacred than fi'iendship — duty was to 
be consulted before consistency. What the views were, 
in detail, and what the reasons assigned for them were, 
will be more fully exhibited hereafter. 

This change of sentiment wrought out some practi- 
cal results. Soon afterward occurred that civil contest 
in R. I., between the Government and a large portion 
of the people of the State who had sought to supplant 
the existing Government by another, on the basis of a 
new Constitution guaranteeing the right of suffrage to 



MABTIN CHENEY. 151 

the masses of the citizens. The feeling ran high. The 
Auto-biography thus speaks ; "It set father against son, 
and son against father ; mother-in-law against her 
daughter-in-lawj and a man's foes were those of his 
own household. I was misunderstood and misrepre- 
sented. When I counselled the Suffrage party to 
peaceful measures, I was accused of being unfriendly 
to their rights ; and when I told the Government party, 
who had set themselves in battle array against their 
brethren, that their weapons were carnal and their mea- 
sures anti-christian, then I was called a dangerous man 
— a no-government man. There were advocates of 
both parties in the church and congregation. I was 
opposed to both parties, so far as their use of force 
was concerned. I could not countenance the force- 
gatherings on Federal Hill, nor at Chepachet ; nor 
could I approve the processions and force-movements 
of the Government. I regarded both anti-christian, and 
so I frankly and openly declared. Both parties sought 
to array all possible power under their banners. My 
influence was sought, humble as it was ; but I could not 
give it to the measures of either party ; the object aimed 
at by the suffrage party I regarded right, as did proba- 
bly a large majority of the people. And I conceived that 
the Government paity was mainly responsible for the 
fearful condition into which the State was thrown ; for 
at almost any time during the contest, they could have 
allayed all the difficulty by an extension of the right 
of suffrage, and without the compromise of any prin- 
ciple. I uttered these thoughts, and they who had 
been friends were friends no longer. I was represent- 



152 LIFE OF 

ed as a dangerous man ; and I was informed by a friend 
that my name was on the list of those marked to be 
sent to prison. Many supposed me actually incarce- 
rated. I am sure I am ignorant of the reason why I 
should or should not go to prison. But I felt but very 
little fear or uneasiness about the matter. I have since 
wondered v/hy I felt so calm. But so, thank God, it was." 

That was a fearful time in many respects. The 
State was declared under martial law. Nearly every 
bridge was guarded ; men were arrested on slight pre- 
tences, and peaceable citizens were in danger of meeting 
violence. Both parties seemed bent on triumph, and 
appeared ready to fight for success : but the contest 
ended without much loss of blood. Yet Mr. Cheney was 
left unmolested. He had occasion to go out of the State 
to attend public meetings, and, without solicitation, was 
furnished by the Governor with a pass to go where 
and when he pleased. But he had no use for it. He 
was so well known that his face was his passport, and 
his character his recommendation. Many of the meet- 
ings in the State were for a time given up, and Brown 
University sent home its students. But the Church at 
Olneyville held on its way — though having in it strong 
advocates of both party-positions — never lowering a jot 
its pulpit testimony. Thus passed the memorable spring 
and summer of 1842. 

After quiet had been restored, a day of Thanksgiving 
was appointed by the authorities. Of this Mr. Cheney 
thus speaks : — " I preached in the morning of that day 
in the Olneyville meeting-house. There were but few 
present, and those mostly of the Government party. 



MARTIN CHENEY. 153 

The other party had no thanks to offer for what seemed 
to them a forcible trampling upon their rights. The 
Governor of the State was present. My text was; 
' The wrath of man shall praise him, and the remainder 
thereof he will restrain.' I endeavored to show how 
the wrath of man had been exhibited on both sides ,* 
how God had made and would make such wrath to 
praise him ; — that is show forth his glory, wisdom, 
power, and love, and how he would restrain such wrath. 
It was indeed a trial to me to condemn most decidedly 
the course of the Government party, while the Gov- 
ernor and other friends of that party, were present, and 
especially as they were my personal friends j but my 
convictions of truth and duty required me to do it. The 
Governor omitted attending meeting after this dis- 
course ; and, with a friend, I called upon him to learn 
the cause. He said he did feel unpleasant when I so 
pointedly condemned the Government of which he was 
the executive ; but when I told him that I intended 
no personal reflections on himself he seemed much 
pleased, and afterward continued his attendance on that 
meeting so long as he resided in the place." 

In the afternoon of the same day, Mr. Cheney at- 
tended a Peace meeting in the Fountain Street Church, 
Providence. Mr. Adin Ballon was expected to be pre- 
sent and speak, but from some cause failed to arrive, and 
Mr. Cheney was called on to address the meeting, which 
he did. Mr. Amos C. Barstow — at the present time, 
(1852) the Mayor of Providence — was present and took 
notes. He afterward had a public meeting announced 
at the same place, for the purpose of replying to Mr. C, 



154 LIFE OF 

and sent word to that effect in a note addressed to his 
opponent, and politely inviting him to attend. Mr. 
Cheney now took notes, and announced, at the close of 
the meeting, that he should reply to Mr. Barstow on the 
same evening of the following week. Thus went on 
the discussion for several weeks before crowded audi- 
ences. At the last meeting Mr. B. was not present, and 
so the discussion closed as informally as it had begun. 
All agree in representing the discussion as courteous, 
able, close, comprehensive, and earnest. It went over 
the whole field of argument covered by the questions 
of Peace, and the rightful authority of Civil Govern- 
ment. 

It is somewhat difficult to present, within any rea- 
sonable compass, Mr. Cheney's views on this subject, 
and the reasons urged in their defence. He said and 
wrote much, and the papers left are in a state of confu- 
sion. His strongest reasonings on some one point will, 
perhaps, be found in the heart of a sermon, or sketched 
out as an intended reply to some specious objection. 
The substance, however, of what he wrote and said 
is probably very well exhibited in the following con- 
densed propositions and reasonings. They lack very 
much the spirit and force with which he was wont to 
speak on the subject, and something of the force be- 
longing to passages on the same subject scattered over 
his writings. But, as a whole, they seem tobe the best 
compendium to which access can be secured. 



MARTIN CHENEY. 155 

HUMAN AUTHORITY OVER LIFE. 

Can one person rightfully take the life of another, 
under the Christian Law ? 

I reply in the negative, and urge the following rea- 
sons. 

1. Because the Sixth Commandment in the deca- 
logue is still in force, viz. '' Thou shalt not kill." 

I do not argue that it is unrepealable or unchange- 
able, but that its authority is recognised by the Savior. 

2. The ceremonial and judicial laws of the Jews, 
which gave the right to take life, have been repealed 
by the Savior. See Exodus, xxi. 23 ; and Matt. v. 
38, 39. And moreover those laws were never in force 
among other nations. The mere absence, therefore, of 
divine legislation under the new dispensation really ab- 
rogates. 

3. There is no precept under the Patriarchal dispen- 
sation sanctioned by the gospel, which authorizes life- 
taking. The passage in Gen. 9:6, " Whoso sheddeth 
man's blood," &c., wears the aspect of a prediction, 
and has been so regarded by many able commentators, 
who have nevertheless upheld capital punishment. It 
seems of the same nature as the prediction of Christ, 
" They that take the sword shall perish by the sword." 
A statute of that kind should be explicit. Christ re- 
pealed the Jewish law which required life for life, and 
is it probable that he would lend his sanction to another 
of the same character ? And are we to infer that he 
does thus lend his sanction, in the absence of any inti- 
mation to that effect ? And if it was a law of divine 



156 LIFE OF 

justice, of perpetual obligation, that the life of the mur- 
derer should be taken, why did he so faithfully guard 
the life of Cain — setting a mark upon him, lest any 
finding him, should slay him ? 

4. The instinctive love of life and the strong desire 
to preserve it, give no authority to take life ; for our 
instincts are not to control but to be controlled by the 
christian law. 

This law of instinct or necessity, which is urged so 
frequently, deserves examination. We ask, 

1st. Where shall we find this law? Is it in the 
Decalogue, or in the Sermon on the mount ? It may 
be said that it is found in man's nature. Is this so ? 
Is there a laAV impelling him to take life ? May he not, 
can he not avoid it ? Is he not taught to give up his 
own rather? 

2d. Who is the author of this law ? above all laws 
as it would seem to be. '' There is one Lawgiver ;" 
where among all his statutes is this all-controlling 
enactment ? I hear his mighty tread on Sinai ; let us 
examine his Ten Words. Is it there ? Let us listen to 
Him in whom dwelt all the fulness of the Godhead ,* 
the expounder of that law written in the heart. 

3d. Who is to be judge when this law obtains ? a 
law that abrogates all other laws. This is a fearful 
question. Has the great Lawgiver told us when all his 
laws are null and void, and when might makes right ? 
Or is it left to man's weak judgment ; or to man's 
fears^ or to man's propensities 7 

In truth the gospel knows no such law ; it is derog- 
atory to the great Lawgiver to imagine it. True, we 



MARTIN CHENEY. I57 

have instincts and propensities given to aid in preserv* 
ing life. But how they shall operate, the gospel alone 
prescribes. The pirate, duellist, thief, robber, assassin, 
all plead this law ; and if men are themselves to be 
judges, who shall dispute their claim ? 

But is there no such law ? No ! When necessity- 
rules there is no accountability, and of course no law. 
When man's moral nature is controlled by his physical 
nature absolutely, then what is he ? Why, simply an 
animal. 

5. Man's organization shows that God did not 
originally design him to kill. He has no teeth, no 
claws, adapted to such a purpose. And as to his in- 
ventive powers, who will dare assert that they were 
given for any such end ? And when he was to use his 
powers for such an unnatural purpose, God prescribed 
the mode by a special message. 

6. Man has no discretionary power given him over 
human life. This discretionary power over life, if it 
exist, is restricted to beast, bird and fish, &,c. God has 
not given to man dominion over his fellow. 

7. The teachings of Jesus forbid it. See his expo- 
sition of the Sixth Commandment, Matt. v. : 21, 22 ; 
of the Judicial Law, Matt. v. : 38, 39 ,• his rebuke of 
James and John, Luke ix. : 55 ; his rebuke of Peter, 
Matt. xxvi. : 52 ; his explanation of his quietness to> 
Pilate, John xviii. : 36. Hear him say, '' Love your 
enemies ;" •' Pray for them that despitefully use you 
and persecute you ," '' Whatsoever ye would thatt 
others should do unto you, do ye even so to them ;" 
" Forgive men their trespasses." The spirit and prac- 
tice here taught seem to me to forbid life-taking. 

14 



158 LIFE 01* 

. 8. The example of Jesus. See him reviled, persecu* 
ted, apprehended, smitten, buffeted, mocked, put to 
death. What did he say ? what did he do ? Now hear 
him say, " Learn of me ;" '' Follow me ;" " It is 
enough for the disciple that he be as his Master." And 
a voice from the lips of the Eternal cries, — '' This is 
my beloved Son ; hear ye him." 

9. The design of Christ's mission into the world. 
Luke ix. : 55, 56. " The son of man is not come to 
destroy men's lives, but to save them." 

10. Apostolic precept and example. Rom. xii. : 19, 
20 ; '^ Dearly beloved, avenge not yourselves," &c. 
1 Pet. ii. : 20, 24. So says Paul; " Love worketh no 
ill," (fcc. For the weapons of our warfare are not car- 
nal," &c. 

11. The historical fact that the early Christians re- 
fused to fight ; and gave only the simple reason that 
they xoere Christians. This charge is brought against 
them by Celsus, and admitted by Origen. — See Peace 
Manual. 

12. Life-taking in self-defence leads inevitably to 
war, civil and national, with all its horrors. And war 
in its origin, spirit, and measures, is anti-christian, is of 
the devil, and its awful results show it. Says Robert 
Hall, — *' War is a temporary repeal of all the principles 
of morality." It leads to a violation of most, if not all 
the commandments of the Decalogue. See its destruc- 
tion of life, estimated by Dr. Dick at fourteen thousand 
millions. See the famine and pestilence which follow 
in its train ; its cruelty j its licentiousness ; it sets brother 
against brother with a sort of conscientiousness, and 



MAETIN CHENEY. 159 

sends hundreds of thousands of souls to destruction. It 
is the place where all Christian virtue is put under ban. 
Bonaparte boasted that lie could convert his whole army 
to Mohammedanism by a single order of the day. He 
also said ; " The worse the man the better the soldier ; 
and if they were not corrupt they must be made so." 
Wellington said : — " No man who has any conscientious 
scruples about religion, has any business in the army." 

13. It stands in the way of the work of missions. It 
opposes the spread of the gospel. See China, India, the 
Seminole Indians. The emperor of China once said ,• 
*' Wherever Christians go they whiten the soil with 
human bones." The Turk at Jerusalem said to Wolfe, 
the converted Jew, — " Why do you come to us ?" The 
reply was, — '•' To bring you peace." " Peace !" retort- 
ed the Mussulman, — *' upon the very spot where your 
Lord poured out his blood, Mohammedans are obliged 
to interfere to prevent Christians from shedding each 
other's blood " 

14. It exposes Christianity to the scorn of infidels. 
An infidel paper thus comments on a suggestion touch- 
ing the spiritual improvement of the army ; — "■ This 
means, we suppose, that if the army and navy become 
pious, a sort of holy sanctification will be thrown around 
the business of killing, which will secure the eternal 
salvation of those engaged in it." 

1 5. We cannot tell when and whom to kill. It must 
be all guess work unless God tell us, — and that he has 
not done. 

16. There is no moment in which we may cease to 
love our neighbor, so as not to regard his highest good. 
Can we kill him for the sake of his highest good ? 



160 LIFE OF 

17. It is doing evil that good may come ; not a tran- 
sient, physical, temporal evil merely ; but a fatal, final, 
eternal evil. Now will property, family, government, 
liberty, or even life, or tlie whole world, compensate 
for the loss of a soul ? Can the whole creation utter a 
groan too deep or shriek too piercing over such a loss ? 
This principle erected the Inquisition, instituted the 
order of the Jesuits, banished the Baptists, hung the 
duakers ; — it is the deviPs masterpiece ! 

lis. It shows a want of confidence in God. See Ray- 
mond's travels among the smugglers of the Pyrenees ; 
William Penn ; the Gluakers in Scotland ; Adam Clarke 
when beset by a mob. They confided, and so found 
deliverance. 

19. The Christian advocates of life-taking shudder 
at their own progeny. Now if fighting be needful, you 
should prepare. But you shrink, — and the more holy 
the more you shrink. Satan can go to work with 
courage, and in such a contest he will be the victor. 

20. Objections brought against this view can be an- 
swered, or are not strong enough to set aside the pre- 
vious reasons. Some of the principal objections will 
be noticed. 

1st. It denies the right of self-defence, and this is 
sacred. Property, liberty, life we may, — ought to — de- 
fend. — But Christ says, give up cloak, coat, life. 

2d. The precept given to Noah. — This has been no- 
ticed. 

3d. The Mosaic code. — This has also been noticed. 

4th. We are to obey magistrates — to be subject to 
the higher powers — to submit to every ordinance of 



MARTIN CHENEY. 1^1 

man for the Lord's sake, &c. — But what is the extent 
of the obedience and submission here demanded ? Ans. 
We are to submit and obey when the requirements do 
not conflict with God's word. When they do conflict, 
Peter and John have settled the question by saying, 
" We ought to obey God rather than man." The 
question then resolves itself into this, Does the Christian 
law authorise Government to take life, or does it au- 
thorise a Christian to take life when the Government 
commands him to do so ? Now to attempt to answer 
this by saying that the Christian law requires obe- 
dience and submission, is to give no answer at all ; for 
ihe question is. What is the extent of the obedience due ? 
Now we ask for a "Thus saith the Lord," telling us 
that obedience is due even to the taking of life. 

Where does Government get its just powers. Our 
declaration of principles affirms that they originate in 
the consent of the governed : and that man has certain 
inalienable rights, among which is life. Then it fol- 
lows — First ; That no man has a right to take his own 
life. Second ; That he cannot confer the right to take 
it upon another. Third ,* Then the people cannot im- 
part any such right to Government. Unless it can be 
proved that one man has the right to take the life of 
another, then no numbers have that right ; or, else God 
has given to a number of men called the Government 
that right. And if so, has he given to all governments 
or to certain ones that right ? and if only to certain ones, 
where and what are those privileged ones ? Blackstone 
says ; " The State has exactly the same power, and no 
more, over all its members, that each individual had 
naturally over himself and others." 
14* 



162 LIFEOF 

5th. It is said that we can take life in love. — Well, 
admit this to be true, would it not be a dreadful neces- 
sity ? Lord Hill, when told of the success of the En- 
glish arms in the East, exclaimed, almost with his last 
breath, ^^ Horrible 1^"^ And will not every Christian, 
before he imbrues his hands in his brother's blood, wish 
as plain a command to kill, as he finds in the Decalogue 
against it? What Christian, filled with God's love, 
would not rather lose his life than to save it at the ex- 
pense of staining his hands with the blood of his bro- 
ther. 

6th. God is unchangeable. He has taken life, there- 
fore we may. He has once authorised it, therefore it 
is right now. — God has commanded to kill. He gave 
life, and so has a right to take it away ; and a right to 
take it by what means he pleases — earthquakes, fire, 
pestilence or sword. He often uses the wicked as his 
rod or sword, and accomplishes his purposes by them 
though they think and mean it not. So with Senne- 
charib and Cyrus ; so Abraham armed his servants and 
punished the plundering kings. 

Now it will be admitted by all that to take life is very 
difficult to be reconciled with loving our neighbor as our- 
selves ; and still more with the commandment, — '' Love 
your enemies," — " Overcome evil with good." Now 
may not all God's approbation of life-taking by human 
beings be simply the approval of toleration or per mis- 
:siony as was the case with Polygamy, Divorce and Ser- 
vitude ? ''He suffered all nations to walk in their own 
ways." '• The times of this ignorance God winked at." 

7th. Consequences are held up. Anarchy, Piracy, 



MARTIN CHENEY. 1^3 

Robbery, the Destruction of Religion are predicted. — > 
Ans. 1st ; Recollect we are not discussing the question, 
whether a wicked world would be better or worse with- 
out a life-taking Government ; but whether Christians 
are authorised to have or sustain such a Government, 
and especially in the hands of the wicked. — Ans. 2d ; 
How did Christ and his apostles get along without the 
aid of such a Government ; aye, even against the Gov- 
ernment, for it was often their fiercest persecutor. — 
Ans. 3d ; Many of these consequences are imaginary. 
See the Friends in the Irish Rebellion. Look at all the 
records of Christian faith and submission. 

But what have been the consequences of the union 
between Christians and life-taking Governments ? Look 
at the Mother of Harlots, — what is that on which she 
rides ? A bloody Government ! Rev. xvii. 1 — 6. Who 
has waited to do her bidding, and kindled her fires of 
persecution ? Who drives Indians from their council 
fires ? Who tramples on three millions of human beings ? 
It is Government ; and by virtue of the support which 
God's people have lent, it baptizes itself with the name 
of Christian. 

8th. Much stress is laid on the alleged fact that the 
centurion, who was commended for his faith, was not 
condemned for his business ; and that John Baptist 
did not condemn the soldiers who came to him. — 
There is no proof that they did not. The record is 
simply silent ; and so it is silent on many other things — 
Idolatry, Slavery, Games. Shall we infer that they were 
approved ? 

9th. Christ paid taxes. — Certainly; and in perfect 



^54 LIFE OF 

accordance with his teachings ; " Resist not evil," — 
'' Be subject," &c. 

10th. He directed his disciples to buy swords. — 
Certainly ; but for what purpose ? Not to fight, for he 
forbade such a use. But evidently to fulfil the Scrip- 
tures, and to rebuke Peter. 

11th. Paul appealed to Cesar, and was escorted by 
an armed force, and said '' if he had done any thing 
worthy of death ;" implying that there were things 
worthy of death. — Paul evidently meant worthy accord- 
ing to the law by which he was being tried, without at 
all adverting to the question whether the law was good 
or evil. 

12th. Tfie principle forbids the correction of children, 
and the restraining of any being from the commission 
of a crime by force. — Not at all. Children, before they 
become moral agents, should, must be dealt with by 
physical means. So with maniacs. So a murderer 
may be restrained by physical force, if done for his 
good ; perhaps his life might be taken if it could be 
proved that it was for his good. But our knowledge is 
not the measure of our action here. Our brother's life 
must be held sacred till God authorises us to take it. 

13th. But suppose a villain was about to take the 
life of your wife. — Well, if it would be my duty or priv- 
ilege to kill him, should I not have the same duty and 
privilege in respect to her if she were about to kill 
somebody else ? No ! no ! There is no safe guide here 
but the Cnristian law. Following that, we shall be led 
in the paths of righteousness and safety. 



MARTIN CHENEY. I55 

These views Mr. Cheney made particularly promi- 
nent during the latter part of his life. Their import- 
ance seemed to be ever present to his eye. In their 
prevalence he seemed to see the prophecy of the world's 
social, civil, and moral regeneration. He inculcated 
them frequently from the pulpit, urged them upon the 
young, and refused to take any position or endorse any 
practice which seemed to sacrifice them. He would 
courteously refuse any civil distinction which friend- 
ship or confidence or respect sought to lay upon him. 
He would not support any measures to accomplish a 
most praiseworthy object, if, in doing so, his testimony 
against life-taking was to lose any of its strength. He 
mourned over the miseries of Intemperance, and toiled 
as did few men for their removal ; but he gave his un- 
qualified approbation to no legal measure to remove 
them, however little prospect there was that life-taking 
was actually to follow. He longed to see the govern- 
mental agencies of the country dedicated to the cause 
of freedom, and rejoiced when the strong men of the 
land lifted up their voices in the hall of legislation in 
the cause of the oppressed ; but he would not seek even 
the slave's disenthrallment through the political action 
which he regarded as an endorsment of the authority 
over life, which the Government had assumed to exer- 
cise as its fundamental right. His convictions restrict- 
ed him to the use of moral power in his dealing with 
men ; and did something to give him his large efficiency 
in that great department of action. He charitably al- 
lowed others to lean on the civil law, but his support 
wa§ the truth and authority of God. 



155 LIEE OF 



CHAPTER X. 

THE FREEDOM OF THE TRUTH. 

Mr. Cheney had seen so much of oppression in life, 
and been so much saddened at its fruits, that he became 
jealous of every institution and every influence which 
seemed tending to fetter either body or soul. He 
claimed freedom for himself, and for others. He quar- 
relled with all sorts of despotism as with a deadly foe. 
The tyranny of custom, talent, influence, and public 
sentiment, — all alike he opposed with his earnest re- 
monstrances, and his own fearless and defiant rebellion. 
Freedom in thought and in its expression, he demanded 
for himself and sought earnestly for others. He desired 
to see the largest possible equality, consistent with ob- 
ligation, prevail in every department of life. Voluntary 
organizations for moral ends he felt to be necessary ; 
and yet he ever seemed to fear in them a tendency to 
the accumulation of power in a few hands. He did not 
suppose that the masses always acted wisely, perhaps 
sometimes less wisely than would the few, but he did 
not therefore feel inclined to justify the absorption of all 
authority by a handful of men. In freedom he knew 
there was peril, but he knew also that there was death 
beneath the reign of despotism ; and so he chose life- 
running a fearful gauntlet, — developing its energy as it 
struggled on^— rather than the torpidity which came 
over the soul from the touch of its chains, 



MARTIN CHENEY. IQJ 

Religious freedom, especially, did he set himself to 
guard. He would have no Bastile dungeons for heresy-j 
no gags to stop the mouth of honest inquiry, however 
irreverent might seem its questions. He believed that 
theoretical error might take up its abode with high sin- 
cerity ; and that harsh condemning words uttered over 
such souls, were neither wise nor just. He loved, in 
himself, activity of intellect in matters of religious faith. 
He did not believe that wisdom had died with any col- 
lege of cardinals or assembly of divines, who had ever 
undertaken to fashion a creed for the world. With 
John Robinson, he held that higher light was yet to 
break forth from the divine word, under the study of 
years and the developments of Providence. He insisted 
that no one should swallow unquestioningly the theol- 
ogy of any man's preparation, whether administered in 
Botanic or Homeopathic doses. He would have all 
men feel that they were responsible for the principles 
adopted and the applications given to them. The re- 
ligious sentiments adopted, and the modes of worship 
chosen, he insisted should be left to every individual, 
acting under the guidance of his own understanding and 
the eye of God. 

As a result, he was most strongly attached to the In- 
dependent form of Church Government. He disliked 
Episcopacy, and could not sympathise with Presbyteri- 
anism. He did not doubt but these last forms of Gov- 
ernment would serve to consolidate, systematize, and 
save the churches from excesses. But he liked no consol- 
idation which was brought about by external pressure ; 
a system which swallowed the individual, which lessen- 



]6g 1^1^ E 0^ 

ed his strength~and restrained his christian freedom, he 
could not approbate ; and he would suffer an occasional 
excess sooner than assume tyrannical powers to check it. 
He believed an individual church the highest — indeed 
thelonly — ecclesiastical tribunal recognised in the New 
Testament ; and the only one with whose existence the 
safety and welfare of the church consisted. Voluntary 
association by the churches, for counsel, encouragement, 
edification, and moral strength, he heartily approved; but 
even these he watched, not without jealousy, lest the 
association should gradually exercise and the churches 
gradually concede a kind of authoritative supervision. 
When he carried a request from the church at Olney- 
ville to be admitted into the Gluarterly Meeting, before 
presenting that request, he obtained an assurance that 
the church would be permitted to withdraw from that 
body, whenever the church should deem it best to do 
so. In matters of discipline, he regarded the action of 
the church as final on earth. He protested against the 
idea that any other body had rightful power to annul its 
decisions, or that any aggrieved member or members had 
the right to appeal for adjudication to any other human 
ecclesiastical body. He did not claim that the church 
would always act wisely or right ; but that God had 
vested disciplinary power in no other body. He 
regarded this principle a vital one. Between this 
Independence and the Romish Hierarchy, he saw no 
stopping-place, save such a^ was indicated by a local and 
doubtful expediency. 

This independence he saw, with sorrow, was gradu- 
ally being sacrificed by the Freewill Baptist denomina- 



MARGIN CHENEY. 169 

tion. In the year 1844, the Boston Quarterly Meeting 
and the Boston church were involved in some unpleas- 
ant difficulties. The Quarterly Meeting regarded the 
church as unfaithful to its obligations ; and the church 
regarded the Quarterly Meeting as unjust in its require- 
ments and oppressive in its policy. An appeal was car- 
ried to the Yearly Meeting, and a Committee chosen by 
that body to meet a Committee of the (Quarterly Meet- 
ing and the church. Of this Committee Mr. Cheney 
was chairman — a post generally assigned him in such 
cases. A meeting was appointed at Boston, where a 
hearing of the case on both sides, more or less full, was 
had. The Report of the Yearly Meeting Committee, 
besides a statement of the facts, contained a series of 
Resolutions ; the first of which asserted the right of a 
church in good standing in a (Quarterly Meeting, to 
withdraw from such Quarterly Meeting whenever it 
might deem it proper. Against this sentiment the Com- 
mittee of the Boston Quarterly Meeting earnestly pro- 
tested in a lengthy and elaborate reply, which was 
published in the Morning Star, the principal periodical 
of the Denomination. The door of discussion was- 
now fairly open ; the gauntlet had been flung down and 
boldly and fairly taken up. On both sides appeared abil- 
ity, earnestness, sincerity, and inflexibility. The con- 
troversy went on through the press, conducted on the 
one side, to a great extent, by Mr. Cheney. It was car- 
ried to the next session of the Yearly Meeting held at 
Waterford, Mass., Sept., 1845; where the champions- 
measured their swords and tested their forces. It was 
an occasion adapted to call out Mr. Cheney's strength,. 
15 



170 LIFE OF 

earnestness, fire and skill. The Yearly Meeting sus* 
tained the Committee by a small majority. An appeal 
was then taken to the General Conference, held at Sut- 
ton, Vt., in Oct., 1847. Here the subject was discussed 
strongly and earnestly, and after two or three votes, 
now supporting the principle and now disapproving it, 
the whole subject was referred to the next Conference, 
which was held in Providence and Olneyville, in Octo- 
ber, 1850, the scene of Mr. Cheney's labors in the gos- 
pel. To that Conference and its action on that ques- 
tion he looked forward with almost a nervous anxiety. 
His interest in the matter had rather gathered than lost 
strength, and what disposition would be made of it he 
could not predict. As the time of assembling approach- 
ed, he spoke of it often ; and though his words were 
calm, it was easy to see that his soul could not be wholly 
quiet. He had, in past years, not felt all the sympathy 
with the Denomination that was desirable. He had 
feared that its spirit was growing conservative, and its 
policy was leaning towards ecclesiastical despotism. 
But time had drawn him to it again. The separa- 
tion of himself from it, which he had previously deemed 
a probable event, was now a thing not seriously thought 
of. He desired that this mooted topic might be so dis- 
posed of as to promote charity and sympathy ; but he 
felt that he could not sacrifice a jot or tittle of his prin- 
ciples, even for the sake of peace. With deep and 
earnest feeling would he speak of it to his brethren in 
the ministry, and meekly ask advice. 

The Conference assembled. In talent, and the spirit 
of consecration which seemed to pervade it, it gratified 



MARTIN CHENEY. 171 

and surprised even the most hopeful. Mr. Cheney was 
chosen Moderator. After the disposition of preliminary 
matters, and attending to some of the less important 
items of its business, the question of Church Indepen- 
dence came up. Mr. Cheney was out at the time ; hav- 
ing been called away to render some pastoral service. 
No sooner had he entered the Conference and learned the 
topic of discussion, than his eye might have been seen 
flashing, and every tone of his voice indicated the activ- 
ity of an anxiety which he was struggling to hide. He 
gazed upon every new speaker, whose position on the 
subject he did not know, as though he would penetrate 
his spirit and read the fact which he hardly had patience 
to wait for the lip to utter. He listened an hour, and 
then calling one of his assistants to the chair, announced 
his wish to say a few words. But he was too deeply 
anxious, to command his power as he desired, or as was 
necessary to do justice to himself. His feelings, long 
kept under restraint, once finding an outlet, rushed up 
impetuously through his lips, like jets from a volcanic 
crater. His speech was largely made up of a succes- 
sion of abrupt questions, announcements, and retorts, 
intensified by his vehement manner and his piercing 
glances. The very interest he felt to commend that 
subject strongly to the understanding and heart of the 
Denomination as represented there, was so deep as 
to defeat his object. Of this no one was more con- 
scious than himself, and he hardly knew afterward 
whether to laugh at or regret it. It is only needful to 
add, that the Conference decided that question, so far 
as it had authority to decide it, in favor of the Indepen- 



172 LIFE OF 

dent principle, and in a spirit of conciliation and Chris- 
tian fraternity. 

While this subject was pending, Mr. Cheney was con- 
stantly interesting himself in the work of impressing 
his convictions upon others. To a young man about 
to leave the scene of his studies, he wrote ; — '' I am 
happy that young men who are so soon to take the posts 
of responsibility in the state and the church, have so 
ample an opportunity to fit themselves for their work. 
I am only anxious that, while they avail themselves of 
the labors and aids of others, they may still learn to de- 
pend upon themselves. I want the young brethren 

when they come out from to be free, free as the 

wind." .... ''I want you to examine seriously this 
question of Church Independence, and be prepared to 
take and defend a position upon it. Study it well. It 
is one of the great questions of the age." And at home 
in private conversation, in ministers' meetings, in Con- 
ferences, and in his own pulpit, he gave ample proof that 
his heart was set on what was, to him, a great and im- 
portant object. 

There was a time when he was deeply occupied with 
the question ; What tests of church membership is it 
proper to introduce ? The guilt of the churches arising 
from their fellowship of slaveholding, he felt to be very 
great, and desired to free himself and the church at 
Olneyville from all participation in the offence. To 
him, slaveholders seemed almost the chief of sin- 
ners, and an apologist for slaveholding seemed to him 
a willing partaker of the guilt. Was it proper for the 
church to welcome sin ? If not, was it proper for her 



MAETIN CHENEY. I73 

to welcome obvious palpable sinners ? If not, was it 
proper for her to welcome those who joined hand in 
hand with the sinner, and endorsed his character as 
every way worthy of a seat in the circle of Christian 
confidence ? Accustomed to trace out a principle to its 
logical consequences, he found it difficult to reach a 
stopping place in this multiplication of tests ; and at last 
rested on the principle that Christian character was all 
that should be required as a condition of church mem- 
bership. This discussion was being carried on in con* 
nexion with that of the Independence of the churches ; 
and was earlier disposed of. His conclusion still left a 
difficult question unsettled, viz. What is essential to 
Christian character ? But he left that question to be an- 
swered by others ; deeming it practical and simple. A 
difference of opinion on almost any point of doctrine, 
usually regarded as fundamental, constituted, in itself, 
no serious barrier to his Christian sympathy. '^ To live 
and let live," the maxim of social charity, he appended, 
^' Think and let think," which he regarded the maxim 
of Christian charity. He had passed through marked 
changes of sentiment himself, and been highly honest 
and earnestly sincere through them all ; and he believ- 
ed others could be thus affected as well as he. Such 
changes, indeed, he thought men would be almost cer- 
tain to experience, if their understandings were kept 
awake and their candor tarried with them. He thought 
character might be very corrupt even with the endors- 
ment of a good creed, as most others believe ; and he 
was equally settled in the conviction, that a most miser- 
able creed might be earnestly held to. and yet the heart 
*15 



174 LIFE OF 

remain the very sanctuary of high Christian goodness ; 
a sentiment which finds fewer supporters. And so in 
dealing with others in his Christian intercoursej he was 
usually more anxious to learn what they were in fact, 
than what they professed in theory. 

Another point of belief there was, — which, perhaps, 
would have been quite as appropriately developed un- 
der the head of changes in sentiment — claiming some 
notice. To outward ordinances and observances he 
attached less importance than did many of his brethren, 
especially in the latter portion of his life. Forms, 
he was disposed to leave to the choice of those who 
were to adopt them. The two ordinances, Baptism, 
and the Lord's Supper, he always accepted as enjoined 
by the gospel ; but beyond these he had no guide but 
expediency. His reverence for every thing outward 
in religion grew less and less ; while his veneration for 
that which was inward was perpetually increasing. 
Tithe, mint, anise and cummin, were insignificant 
things in his eye ; judgment, mercy, and faith, were all 
vital. Traditional rites, sustained by testimony gath- 
ered up from the fathers, he could smile at with indiffer- 
ence or incredulity ; but a principle developed by Christ, 
was to him what the voice from the burning bush was 
to the prostrate Moses. To him, Paul's declaration was 
full of meaning ; '•' The letter killeth, but the spirit 
giveth life." 

These views found an application to the question 
touching the authority of the Sabbath. In the early 
part of his ministry he held to the sanctity of that day 
as strenuously as any occupant of the pulpit, and urged 



MARTIN CHENEY. 175 

its claims as strongly as he was able. In the lectures 
on the Ten Commandments he gave prominence, espe- 
cially, to the Fourth. Several discourses were delivered 
on that, and the law of the Sabbath he interpreted and 
applied with no ordinary strictness. The prevalent 
laxity in respect to its observance he rebuked sharply. 

Not a few among his auditors felt that he was as ob- 
jectionably plain and severe on this subject, as on 
Rumselling and Slavery. He then held the Fourth 
Commandment as he held the rest of them ; prescribing 
a moral duty with the force of a positive enactment ; 
and so he faithfully taught. In subsequent years his 
views, on this subject, underwent a change. He began 
to ask whether the observance of the Sabbath could 
ever be suggested to the human mind as a duty in the 
absence of positive instruction and requirement. And 
if it was a positive institution, he began to ask whether 
it had ever more than a local and temporary existence, 
like the Passover and Circumcision. The Jewish In- 
stitutions were in force after Christ, only so far as he 
had brought them forward and incorporated them into 
that dispensation which he introduced. Had Christ 
thus brought forward the Sabbath ? and, if so, when 
and where and how ? And when and where and how 
did he make the change from the seventh to the first 
day of the week ? He studied over these questions, 
discussed them more or less, and finally concluded that 
there was no such evidence in support of the Sabbath 
as a divine institution now, as to justify dogmatism in 
respect to it. 

The writer is not aware that he ever gave a formal 



175 Lif E Of 

and full development to his views on this subject, in 
any consecutive statement ; and so any attempt to ex- 
hibit them might do him injustice. He appears to have 
meditated this, and once set himself about it ; but there 
is only found enough to indicate the field of discussion 
which he intended to explore, and the manner in which 
he proposed to eflfect it. The following is a copy of 
what is found among his papers. 



THE SABBATH. 

QUESTION. IS THERE ANY CHRISTIAN SABBATH? 

I. Will what is said in Genesis establish it ? 

II. Is a Christian Sabbath found in the Fourth Com- 
mandment ? 

III. Has such a Sabbath been predicted by the Pro- 
phets ? 

IV. Has such a Sabbath been appointed by Christ ? 
y. Had the Apostles authority to appoint ; and, if 

so, did they appoint such a Sabbath ? 

YI. Is the example of the Apostles binding on us ? 
and, if so, did they observe a Christian Sabbath? 

VII. Does man's nature, or the physiological law de- 
mand such a Sabbath ? 

VIII. Does Christianity, or do Christian Institutions, 
require the arm of the civil law for their preservation 
or propagation ? 

1. Is the Christian Sabbath found in Genesis. — Here 
note the theory of creation. If Geology be true, then 
neither Christian nor Jewish Sabbath is here. But, on 



MARTIN CHENEY. 177 

the common opinion, how can a Christian Sabbath be 
found here ? indeed how can any Sabbath be found here. 
God rested and hallowed ; and here the record ends. 
True, Moses records, in the Fourth Commandment, 
that God assigns as a reason for it his resting and hal- 
lowing. Here mark that, if there was a Sabbath in the 
beginning, there is, 

1. No record of any such direct appointment. A belief 
that there was such is based on inference or assump- 
tion. 

2. No directions what to do, or what not to do on 
that day. 

3. No evidence that such a day was observed by any 
till the Jewish Sabbath was appointed. The division 
of time into weeks has been urged. But this is assump- 
tion, conjecture ; the division might have existed for 
the sake of sacrifices or other reasons. If it was like 
the Jewish ordinance, or like the so called Christian 
ordinance even, should we not have had at least a hint 
of it in the history of Abel, Noah, Abraham, Isaac, Ja- 
cob, Lot, down to Moses ? God rested, therefore I must 
rest. Well, God created, therefore I must create. Must 
I do as God did, simply because God did it ? What 
God does is not authoritative unless he commands it. 

But again. God never rests. What then is the 
meaning of his resting ? &c. It is simply ceasing to do 
what he has been doing. But it is said that it is only 
a seventh portion of time that is consecrated. Well 
then has God designated that portion or not ? If not, 
then we may choose as we please. 

[Here the discussion closes. — G. T. D.] 



178 LIFE OP 

To these views Mr. Cheney attached importance ; 
but he never obtruded them uncourteously upon the 
attention of others. He held them in prudence, seem- 
ing to remember that they might be practically abused ; 
and, as a matter of fact, he exhibited as little laxity in 
his Sabbath life as most of those who held firmly to 
the views he had abandoned. He did not, by any 
means, attach a low importance to the Sabbath, as a 
day of respite from physical toil, as a period for religious 
thought and social worship ; but he found reasons for 
prizing the day without regard to the question of its 
positive force. He did not often state these views in 
the pulpit, for reasons best known to himself. It might 
be that he saw that the Sabbath was sufficiently disre- 
garded, and feared that others would fail to grasp the 
moral argument as he had, and that to remove, in their 
minds, the positive obligation to sanctify the day, would 
be to make them entirely reckless in respect to its ob- 
servance. AVhat he would have liked to see, was a 
more faithful and general devotion of its hours to moral 
and religious improvement, because it was so adapted 
to human nature and wants ; and not because of any 
such reverence for it as made it to be regarded the 
exaction of positive law. But he may have seen rea- 
sons for believing that, just so far as it was taken out 
from the sphere of divine legislation, it would cease to 
command the respect of the very persons who most 
needed its influence. By this it is not meant that he 
wanted confidence in the truth, or that he feared to ut- 
ter it. From such causes he never suffered, but he 
probably thought that there was no special cause for his 



MABTIN CHENEY. 179 

speaking often on this topic. The practice of his con- 
gregation, so far as it supported the observance of the 
Lord's Day, was what he desired it to be ; and to be 
earnest about matters that were simply or chiefly the- 
oretical, was something foreign to his nature. Yet he 
never withheld his views on this subject when they 
were solicited ; and seldom failed to express his decided 
dissent when he heard the opposite sentiment insisted 
on. 

Few of his congregation, comparatively, and few of 
his brethren in the ministry, probably, ever came to 
sympathise with him in these views. As he had done 
formerly, so they did still regard the Sabbath as, in 
some sort, the ordination of God, claiming the service 
and reverence of christians as well as of Jews. They 
regarded him as deeply sincere in the opinions he en- 
tertained on this topic, and in no danger of scandalizing 
even the most scrupulous of intelligent christians by any 
practical laxity. Even if he had come to feel in regard 
to the Sabbath as Paul felt about the meat which had 
been offered unto idols, they were satisfied he would 
never indulge himself in what was lawful yet not ex- 
pedient, — in that which, though seeming to him inno- 
cent, in itself, would yet cause his brother to stumble. 
The liberties which he might conscientiously take with 
the hours of the Sabbath, they felt sure he would not 
take if it were likely to weaken the restraints of mo- 
rality upon others. And so, though they might have 
regretted his position because they deemed it an erro- 
neous one, it gave him a fresh opportunity of exhibiting 



ISO Lii^E o:p 

his scrupulous tenderness for weak consciences — his 
readiness to sacrifice for the sake of another's feelings. 

In the Ministers' meetings, he would open his heart 
and lips on these topics with freedom. As the teachers 
of others, he wished them to hold the truth strongly, and 
exhibit it carefully. He supposed they were not children, 
able to digest nothing save the diluted milk of theology ; 
or if they were thus weak, he evidently thought it time 
to put them upon a more manly regimen. What he 
regarded their errors he combatted with argument ,• and 
what seemed to him their superstitions he would some- 
times seek to riddle with sarcasm, and shatter with the 
blows of what seemed to the antagonist, his irreverent 
radicalism. And though, for a time, hearts would seem 
sorely wounded by his attacks, he seldom left any other 
impression than that he meant it all for their good. 

Those Ministers' Conferences, if their history could 
be written, or their features Daguerreotyped, would con- 
stitute some of the best delineations of Mr. Cheney's 
soul. There he was himself, in all the varied aspects 
of his greatness and of his defects. All that was 
characteristic in the man, found there free expression. 
Sometimes his soul was before us in the vexed stormi- 
ness of its vehement feeling ; and then there broke out 
the touching, pathetic, beautiful tenderness, w^hich fell 
on all hearts to melt them. There glanced, light and 
feathery, the arrows of his piercing wit, and there his 
deep and genial humor broke forth in its freeness. 
There he welded the links of his strongest logic, and 
there his sudden bursts of eloquence came forth to star- 
tle and astonish like the unexpected discharge of an 



MARTIN CHENEY. X81 

electrical battery. If there was any power of thought 
in the natures about him, he would wake it into life ; 
and some of his abrupt sentences, thrown out at random 
apparently, in the course of a close argument or in the 
midst of a heated declamation, would furnish a text for 
weeks of deliberate thought. Few, who have enjoyed 
them for any length of time, will forget them ; and 
few will go to them for a long time to come, who were 
members in past years, without feeling the greatness of 
the vacancy occasioned by the absence of him whose 
attendance was so punctual, whose labors were so 
abundant, whose counsels were so valuable, and whose 
influence was felt like the storm or the sunshine by all 
the hearts about him. There his memory will long be 
precious, and lips will tremble with tenderness in the 
utterance of his name. 



16 



182 LIFE OF 



CHAPTER XI. 



COMEOTJTISM. 



TiJE preceding chapter has exhibited Mr. Cheney ^s 
charity in respect to all mere outward things, and his 
tendencies toward a purely spiritual unity of all who 
sympathised in the attachment to great and just prin- 
ciples. Bat in these tendencies he always kept himself 
within the bounds of practical moderation ; and follow- 
ed faithfully what seemed to him the clear, steady light 
of scripture. In breaking loose from the trammels of 
mere human prescription, he ever paused in reverence 
before what were to him the appointments of God. 

He trusted his bible ; its clear voice was what settled 
many a question for his understanding and his heart. 
He approached the law and the testimony^ feeling that 
it was always safe to confide in the teaching of that 
great oracle. He could not be drawn to abandon it by 
the cords of personal friendship, nor by the strong at- 
tachments of the cause he loved, when it turned its 
back upon the wisdom revealed from heaven. On these 
points he was tested thoroughly ; tested by temptations 
presented to the most vulnerable part of his nature, and 
presented under circumstances best adapted to give 
them power. How far he would go, and where he 
found the " Hitherto,'^ which held him perpetually in* 
check, this chapter will more or less fully reveal. 

Enough has been presented to satisfy the most skep- 



MARTIN CHENEY. 183 

tical of the reality and strength of Mr. Cheney's attach- 
ment to the Anti-Slavery enterprise. And, as a result, 
he was most warmly attached to the firm friends of that 
enterprise during its stormy and perilous days. They 
who braved the popular odium which Abolitionists 
were then meeting, were heroes in his eye ; he believed 
them worthy descendants of Huss and John Rogers. 
They had proved their sincerity. He regarded them 
as the chief shrines of freedom in an age when a shame- 
less despotism, under the shallowest and meanest of all 
pretences, was hunting liberty from the land. And 
when they stood firm, and calm, and uncompromising, 
amid the surges of mobocratic violence ,* when they 
cheerfully perilled all for the sake of the poor slave 
who had no eye to see, and no tongue to thank them 
for their sufferings in his behalf, he gave them his full 
heart's confidence, his ready defence, and his cheerful 
co-operation. He felt for them more than the ordinary 
attachment of a personal friendship ; and at the same 
time, he felt that their accusers, revilers, and persecutors, 
were both insincere and cowardly. 

The leaders in this Anti-Slavery work were, to a 
great extent, identified with the measures that have us- 
ually come to be designated by the term '' Garrisonian," 
— Mr. William Lloyd Garrison of Boston being, in some 
sense, their head and leader. There were men of high 
talent and moral worth connected with this school of 
Reformers. Mr. C. frequently attended their meetings, 
listened eagerly, and sometimes spoke from their plat- 
form. The startling facts, the strong reasoning, the 
brilliant and impassioned oratory, the fierce, withering 



J84 LIFE OF 

iiivective, and the radical measures which successively 
passed in review before liim there, produced a deep im- 
pression on his mind. There was very much there that 
found correspondencies in his own nature. He was 
firm, earnest, vehement, radical, impulsive, and benev- 
olent, by virtue both of his constitution and his habits ; 
and these characteristics all appeared before him in the 
development of these champion abolitionists. And so 
they were his chosen co-laborers ; and many of them 
became personal acquaintances and friends. Whoever 
villified them, was almost certain to meet his rebuke. 
Whoever suspected them, he regarded as either igno- 
rant or bigoted or pro-slavery ; and none of these were, 
in his eye, venial sins. 

A State Society was formed in R. I. under their au- 
spices ; and of this Society Mr. C. early became both 
a member and an officer, and continued to hold that 
station for years ; lending his influence and labors to 
give it character and efficiency. These leading advo- 
cates, grew, gradually, less and less guarded in their 
language and policy. Their condemnations grew more 
sweeping, and their crusades more fierce. From con- 
demning the ministers as unfaithful men, they began to 
condemn the ministry as an order ; from contending 
against the positions and character of churches, they 
came to contend against all church organizations ; 
from opposing false interpretations of the bible, they 
came to oppose the bible itself as a barrier to truth and 
freedom. Not all known as Garrisonians went to this 
extent, nor did any of them in all places ; but this be- 
gan to be the attidude of the body. Mr. Cheney still 



MARTIN CHENEY. 



185 



retained a large measure of his faith. He insisted, 
against the assertions of his friends, that they were mis- 
understood and misrepresented. Where a prominent 
element of Christianity had been so strikingly exhibited, 
it was hard for him to believe that the very founda- 
tions of Christianity were wanting. 

On the 16th and 17th of November 1842, the R. L 
Anti-Slavery Convention was held in Providence. 
Scarcely was the meeting opened, when its radical 
character began to appear. The ground taken by seve- 
ral of the speakers was, that the Sabbath, the ministry, 
and the Church, were the great obstacles in the path of 
the Anti-Slavery enterprise, and that their abolition was 
imperatively demanded. This sentiment furnished the 
principal staple of nearly all the speeches made on the 
first day of the session; and the speeches were inter- 
spersed with the harshest epithets, and the most severe 
and indiscriminate charges levelled at the head of min- 
isters and churches. Ridicule took the place of facts, 
and sneers were used to do the work belonging only to 
sober argument. Moderation seemed to be designedly 
abandoned, and courtesy was unceremoniously kicked 
out of doors. Of that Convention thus speaks an Anti- 
Slavery man who attended it : — 

•' Of all nests of vipers, from the days of the Phari- 
sees who laughed Jesus Christ to scorn, to the time of 
holding that meeting in Providence, I never read or 
heard of any body which exceeded that Convention in 
uncourteousness, scorn, contempt, or contumely, to- 
ward every minister that arose to speak, Avithout stop- 
ping to hear what he had to say. It was enough to 
16* 



]g6 LIFE OF 

know that he was a miDister, and from every part of 
the house came forth hisses and cries, ' O, he is a minis- 
ter ! nobody can be a minister and a man, or a friend 
to the Slave ;' and slang, that bespoke it the foam 
of an irritated but caged serpent of the most venomous 
or red dragon sort, was poured forth in torrents.' " 

One man there was, nominally, at least, of their 
number, who opposed this position ; but his polished 
eloquence and platform power — scarcely equalled in 
this country — did not suffice to turn the current of this 
Convention. 

Near the close of the first day's session, a young min- 
ister of the same denomination with Mr. C, whose Anti- 
Slavery labors have always been abundant, arose to 
make a brief defence, and indicate what appeared to 
him the real obstacles to the progress of the Anti-Sla- 
very enterprise. Some one asked for the name of the 
speaker ; whereupon one of the leading men of the Con- 
vention responded in a sneering, contemptuous tone ; 
'-'' No matter lolio he is; he^s a Clergyman, Fll war- 
rant youy The speaker was announced, and, amid 
hisses and sneers, concluded his speech. 

This was too much for Mr. Cheney's endurance. Up 
to this time he had been silent, under the influence of 
such feelings of disappointment, wonder, and regret, as 
may be conceived only in part. If he spoke at all, he 
must utter his convictions and express his feelings ; and 
it was hard to bring himself into a conflict with these 
heroic ideals of his former days. But this attempt to 
gag a true man and brother ; — this attempt to silence 
by sneers and clamor an honest earnest spirit, simply 



II 



MAETIN CHENEY. 187 

?jecause of his profession ; this exercise of a petty- 
tyranny never exceeded in injustice and meanness by 
any pro-slavery mobocrats ; — this was a torch flung into 
the magazine of his explosive nature. There was sor- 
row enough mingled with his indignation to make him 
calm ; and virtue and worth enough in his cause to 
rouse his great courage, that never knew fear, up to its 
highest point of activity and development. The mask 
had fallen otf from his antagonists, and pity did not plead 
with him to spare them. The scene which followed 
can only be understood by those who knew the parties 
and understood the issue. Yerbal description it is not 
worth the while to attempt. SuiRce it to say that the 
rest of that Convention was a close hand to hand moral 
battle ; and in the front ranks, meeting the enemy at 
every turn, and wielding his weapons with a skill and 
an energy that made every blow tell powerfully on some 
vulnerable part, stood Mr. Cheney, firm as a rock and 
dauntless as a lion. 

Says that young minister alluded to ; '' The defence 
which Brother Cheney made of my rights, the lashing 
which he gave to those who treated me with such 
contempt merely because I was a ' Priest,' as they 
frequently termed it, was searching and annihilating. 
Never, I think, did Brother Cheney win a more trium- 
phant victory, or wear the laurels achieved more deserv- 
edly." 

As a result of this discussion, a new Anti-Slavery So- 
ciety was formed in the State the same year, and to 
this Society Mr. Cheney gave his sympathy and support 
till the last. He held himself aloof from the official 



188 LIFE OP 

positions in the old Society which he had before occu- 
pied, and was careful not to become identified with its 
policy, or the unqualified defender of its principles or 
measures. Yet even here the tendencies of his mind 
discovered themselves. He did not sweepingly de- 
nounce the body, nor take advantage of his ability to 
thwart them in all their efforts. There were individual 
members of that School of Reformers who would not 
endorse this crusade against religious institutions, and 
his sense of justice forbade him to treat them otherwise 
than as their personal characters and public efforts war- 
ranted. He could still and did still honor their courage 
and sacrifices, though condemning their policy and 
rejecting some of their principles. He regarded them 
as earnest and efficient defenders of freedom, even while 
he repudiated some of their chief modes of warfare. 
Their practical reprobation of the doctrine of expedi- 
ency, which seemed to him the great curse of the Ame- 
rican people and churches, still commanded his respect ; 
though he protested against the injustice of their indis- 
criminate invective. As fearless defenders of the rights 
of the weak he wished them success ; though, as vio- 
lators of the law of Christian propriety, he regarded them 
as perpetrating both a wrong and a blunder. He rejoiced 
that their exposures were arousing the public con- 
science; though he regretted that their excesses should 
shock and arm it against themselves. He saw, in the 
general indifference to human rights, some sort of an 
apology for the extreme methods of defence which they 
were adopting ; though they were methods opposed 
to his idea of duty or wisdom. 



MARTIN CHENEY. 189 

Besides, the attacks they received from the political 
and religous censors of the land, he regarded as unjust. 
If they sinned, he felt sure that they were " sinned 
against" quite as fearfully and frequently. To him, theii" 
infidelity was hardly more to be dreaded, than the sanc- 
timonious connivance of popular ministers and churches 
at the sins of Slavery. The popular clamor of indolence 
and conservatism for their crucifixion, he would not and 
could not aid in swelling. And so his position became 
an independent one. All parties alternately looked upon 
him as an ally and an opponent. When he condemned 
the infidelity of the Radicals, the Conservatists gave 
him their hand; and when he pointed his artillery at 
the inconsistencies of the Conservatists, the Radicals 
regarded him as passing through the process of conver- 
sion to their faith. Partly from an ever growing liber- 
ality in his opinions, and partly, perhaps, from his belief 
that there were fewer excesses connected with the Gar- 
risonian School ; and partly, perhaps, because the en- 
croachments of the Slave Power seemed to demand 
more rigorous and radical measures, he had probably 
more sympathy with that body of men in the last years 
of his life, than for some time subsequent to the Provi- 
dence controversy. He attended their Conventions more 
or less, sometimes spoke from their platforms, and re- 
mained an interested subscriber to their paper — '' The 
Liberator" — up to the time of his death. Some of the 
leading men of that body he always looked upon as high 
examples of ability and worth. He believed them 
deeply conscientious, truly benevolent, really full of 
courage, ready to sacrifice for the Slave's sake, and, in 



190 LIFE OF 

spite of their errors and excesses, doing a high service 
to the cause of human freedom. And believing all this, 
he was at no pains to conceal it, either from the friends 
or foes of the men in question. 

This detail has been entered into, because it seemed 
necessary to make his position understood ; especially 
since it has been misapprehended. Some, judging 
chiefly from the strong ground taken at the time of the 
Convention, have supposed that he always afterward 
kept himself entirely aloof from all positions which im- 
plied sympathy with, or confidence in the Garrisonians. 
Others, having seen him on their platforms and heard 
him denounce the position of the Church as he was 
sometimes wont to do, set him down as a disorganizer 
and conducter. Both alike seem to have misunderstood 
him. He was unqualifiedly attached to no party j was 
the servile follower of no leader. He would sympathize 
with every party so far as his conscience and judgment 
endorsed its principles and policy ; and when they could 
not do this, he was willing to stand alone. But he ever 
clung to the bible and the Church as God's richest gifts 
to the world ; counting it his chief joy to enforce the 
teachings of the one, and labor for the efficiency of the 
other. 

The following discourse, preached at the dedication 
of a house of worship, will, perhaps, be the best exposi- 
tion of his views touching some of the points involved 
in the preceding statements. Grateful to his Christian 
friends will it be to know that these were the senti- 
ments which were carried even to his grave. 



MAETIN CHENEY. 191 

DISCOURSE. 

THE IMPORTANCE OF CHRISTIAN ASSOCIATIONS. 

" Not forsaking the assembling of ourselves together, as the man- 
ner of some is." — Heh. x. 25. 

The text suggests for our consideration the import- 
ance of Christian Association. By Christian Associa- 
tion we mean the assembling together of Christians 
for mutual henefit and mutual co-operation, to promote 
the glory of God in the highest, Peace on earth. Good 
will to men. Their importance may be seen in the fact, 

I. That associations of the good have existed from 
the time when the morning stars sang together, — from 
the time when " men began to call on the name of the 
Lord." In olden time, as indicated by the author of 
the book of Job, the sons of God came to present them- 
selves before the Lord. The Commonwealth of Israel 
was an association ; and in ancient days they had places 
where prayer was wont to be made. Prophets and holy 
men of old spoke often one to another, and the Lord 
hearkened and heard ; and, what is more, a book of re- 
membrance was kept. It may be seen that God ap- 
proved of these associations of the good, to receive and 
impart benefit. 

II. From the fact that Jesus instituted such an As- 
sociation. First, when he said, " On this rock will I 
build my church ;" and, Second, when he said, — *' Tell 
it to the church." In the first of these remarks he re- 
cognizes that great association including all believers 
in heaven and earth ; in the second, he recognizes a 
local association whose members could be reached. 



192 LIFE OF 

III. From the fact that Jesus did so much to reveal 
the character of the association. He taught, 1st. The 
foundation of such an Association ; viz. Jesus Christ. 
2d. Who are members of such an Association ; viz. 
believers, lovers, doers. 3d. Who was its head or Ru- 
ler ; viz. Christ. 4th. Gave their rule of faith and 
book of discipline. Taught how to labor, in what spirit 
to labor ; whom and how to exclude, and how to regard 
such as were excluded. 5th. Taught the equality of 
the members. — '' One is your Master, even Christ, and 
all ye are brethren." 

lY. Association meets a primary want of human 
nature. 1st. Man is a social being. His physical, in- 
tellectual, and moral natures all show that he was form- 
ed for society. Man's organization utters the same 
truth as God's word ; '' It is not good for man to be 
alone." Now Christian Association harmonizes with 
this nature, and meets a part of this want. But, 2d. 
Man is a religious being ; he has the religious sentiment. 
Deeply has God planted this in the human breast. Now 
with a social and religious nature, man needs Christian 
Association. Nothing short of this meets his necessi- 
ties. Man will worship, must worship. Moreover he 
will worship with his fellows. It is of vast importance, 
therefore, that he exercise himself in Christian worship. 
And, 3d. He is a dependant being — dependant on God 
and man ; and so needs the prayers, sympathies and aid 
of others as they are furnished by Christian Associations. 

Y. They meet the wants of a world lying in wick- 
edness. Christian Associations are the concentrated 
salt of the earth — concentrated for diffusion, — the con- 



MARtiN CHENEY. 193 

Centrated light of the world to illumine it ; cities on 
its hills ; Christian Light-houses to direct the myriads 
of tempest-tossed sinful souls how to avoid the whirl- 
pools of despair, the rocks of peril, and the gulf of per- 
dition ; — to guide them to the haven of peace. 

From these associations are to go forth those princi- 
ples and practices which are to purify and regenerate 
the world. Here the war-loving and war-practising 
world is to behold — taught and lived — a peace that 
changes swords into ploughshares and spears into pru- 
ning-hooks. Here is to be seen embodied a love that 
seeketh not her own — stronger than death. Here is to 
be displayed, to all revengeful, worldly, beholders, the 
forgiving spirit of Jesus ; — " Father, forgive them, for 
they know not what they do." Here is to be taught 
and practiced that world-embracing and world-harmoni- 
zing rule, "Do unto others as ye would that others should 
do unto you." Here is revealed, in teaching and life, 
the Fatherhood of God and the brotherhood of man. 

Now we urge that the world needs such salt, such 
light, such a practical gospel, such a living embodiment 
of Peace on earth and good will to men ; and that 
Christian Associations seem alone able to supply that 
need. These world-saving truths needed an embodi- 
ment, and they had it in Jesus of Nazareth ; they need, 
it still, and they have it in Christian Associations. 

VI. Christian Associations are the only avenue 
through which a Christian can meet the claims of God, 
of his brother man, and of the world, upon him. If a 
brother is perishing in yonder river, or by fire, or wreck, 
and one is unable to rescue him, two or three or more 
17 



194 LIFE OF 

Others are obligated to aid ; united eifort is needed, 
nay, demanded. And this includes both the spirit and 
form of Christian Association in its simplest character. 
So if one voice will not appropriately swell God's an- 
thems of praise, then a multitude which no man can 
number should be heard ; no one would be justified in 
such a case in singing on his own hook ; his voice 
is needed in the band. If one hand, one arm, one 
heart cannot perform a required service, there must be a 
union of minds, hands, hearts, or the work will not be 
done. 

YII. Such associations harmonize with our views 
of the heavenly state. There heart meets heart, soul 
meets soul, voice meets voice. It should be so on earth ; 
for this we are taught to pray ; and we should make 
earth as much like heaven as possible. A homey a man" 
sion, a cjVy, a multitude, music, — all these speak of 
Christian Association. There are strong reasons for 
their perpetuity ; they are in accordance, 1. With the 
uniform practice of the good ; 2. With the teachings of 
Jesus ; 3. With the soul's nature ; 4. With the world's 
wants ; 5. With the claims of God ; 6. With the hea- 
venly state ; and we may add with every tendency of 
a Christian heart. So that if there was no day for 
their enjoyment indicated, he would make one ; if no 
particular time specified, he would set one. 

REMARK S. 

1. We may see what is true and what is false 
Come-outism. There is a scriptural come-outism. 
" Come out," says Paul ; " Come out," says the Reve- 
lator. But come out from what ? The answer is, — 






MARTIN CHENEY. I95 

Come out from an apostate church ; come out from 
man-made, and man-imposed ceremonies ; come out 
from shadows and antiquated customs that have been 
abolished ; come out from an anti-christian church, the 
mother of harlots ; but never come out from the Bride, 
the Lamb's wife, never come out from a true church, 
for that is needful for the soul. 

2. We learn how to test the character of all associa- 
tions of men, from the system of Fourier upward or 
downward. So far as they leave out the religious ele- 
ment they must fail. Man's deepest necessities are the 
religious ; and associations making no provision for 
these are destined to be dashed in pieces like a potter's 
vessel. They may be literary, civil, ecclesiastical, or 
philanthropic ,* leave out Christianity in its essence and 
they must die, for the spirit of life is not in them. Ev- 
ery association, whatever its character or profession, is 
to be tested by this standard. 

3. We see the wisdom and goodness of God in es- 
tablishing such associations. Christian churches are 
these, and no more. Jesus said, '* Go preach," &c.; that 
is, in effect, kindle up these beacon lights ; where two 
or three gather in my name, there is a light. These 
circles were to be formed in every land, that thus unto 
principalities and powers might be known, by the 
church, the manifold wisdom of God. 

4. We see that if such associations be of God, then a 
great hierarchy with a human head, claiming infallibility, 
whether called Roman, Greek, or English, is a mighty 
mistake. And more than that, all jurisdiction, claimed 
by one of these bodies over the rest, is assumption. In 
other words, Bible Associations — New Testament As- 



196 LIFE OF 

sociations — are independent bodies ; having One Lord, 
One Faith, One Baptism, One Foundation, One Head, 
and that not human but divine. Hence Presbyterian 
jurisdiction, or Episcopal jurisdiction, or Quarterly 
Meeting or Yearly Meeting, or Conference jurisdiction, 
are equally to be repudiated with Romish claims. They 
are of human origin, and have no divine authority. 
" Tell it to the church," is the teaching of Jesus ; and 
the only appeal from that jurisdiction is to the court of 
heaven. 

5. We see that our individual responsibilities embrace 
our social obligations. — We must be judged as individ- 
uals, but can never fulfil our duties as isolated beings. 
Monasteries and Nunneries are not of God, nor the cel- 
ibacy of the clergy. '^ Am I my brother's keeper ?" 
will be answered by '' The voice of thy brother's blood 
crieth unto me from the ground." If we neglect the 
claims of the poor, the crushed, those among thieves, 
Ave shall meet the censure of him who said, '• Inasmuch 
as ye did it not unto the least of these, ye did it not to 
me." 

6. We see the duty of Christians, in villages, towns, 
cities, and country. To associate, meet, assemble, 
unite, for their own and the world's benefit. The 
word of God is to be read, the sense given and applied ; 
children are to be trained in Christian principles and 
Christian practice ; and where can it be so effectually 
done as in Christian associations. They are to exhort 
one another ; pray one for another ; aid each other 
in bringing Christian principles and practice to every 
family and individual within their reach. What a work 



MARTIN CHENEY. I97 

is this ! to cast the leaven of the gospel into every de- 
partment of society. 

7. We see the need of a place to meet. A poet has 
saidj " The groves were God's first temples," but the 
groves will not always suffice. And so we have here 
this beautiful house. We attach no peculiar sanctity 
to place ; yet there is a sweetness and preciousness in 
association, and it, will sometimes give to a place some- 
thing of its own interest. 

8. We see the need of a time in which to associate. 
And hence the fitness of the Lord's Day. And although 
we attach no holiness to time more than to place, yet 
we can say with Watts, " Welcome sweet day of rest." 
Welcome the time for its fitness — its uses. We do not 
confine meetings to one day in seven. Man's social 
nature and spiritual wants, and the world's needs seem 
to demand more frequent association ; and what man 
needs, let him have. 

9. The Christian Association or Church here, will 
see the work they have to do. Not to keep lamp light, 
or moon light, or sun light, but Christian light before 
this people. Each should be luminous alone, but when 
united they should blaze and burn with spiritual ra- 
diance and heat ; their influence should be seen and 
felt in all this region. They have the Sunday School 
to organize and sustain — the children to care for. They 
have the word of truth to preach ; and assemblings for 
prayer and conference and exhortation to maintain. 
Not a child should be left untaught, not a family un- 
visited, not a sinner unwarned, nor a needy, sick or 

dying one uncomforted or unaided. 

*17 



198 LiFlj OF 

10. We see of what these associations should be 
composed ; viz. of hew creatures, lively stones, Chris- 
tians. 

11. We see where these associations should exist. 
Where there are two or three disciples there should be 
regular associations. 

12. The glory and beauty of these associations are 
seen, 1st. In their foundation. 2d. Their Head. 3d. 
Their stability. 4th. In their gifts and ministry and 
power. 5th. In their peaceful character, their simple 
but efficient discipline. 6th. In their benevolent spirit. 
7th. In the benefits they confer. 8th. In the bow of 
hope and promise around and above them — exceeding 
great and precious. 

Brethren, will you associate and work ? Will you all 
work ? Will you be in charity with each and all ? Will 
you prove by your spirit and fruits the worth of Chris- 
tian association ? 



MARTIN CHENEY. I99 

CHAPTER IX. 

It seems proper to make a selection from the discourses 
of Mr. Cheney, with a view to present the methods of 
sermonizing which he adopted, and lay np in a perma- 
nent form some of the more striking exhibitions of truth 
with which his ministry was marked. His preparations 
for the pulpit usually consisted simply of an arrange- 
ment of his thoughts, the choice of what he intended 
should be his chief illustrations, and the very briefest 
designations, in a few particulars, of the languange he 
was expecting to employ. And in the heat of his earn- 
est speaking, new thoughts would occur to him, fresh 
illustrations crowd around him, and the phraseology 
he had regarded as fixed, would be set aside for that 
which gushed up spontoneously as an envelope of his 
ideas. The result was that his best sketches were not 
always followed by the best delivered sermons ; and a 
prosy, meagre outline, may have been the herald of a 
discourse that startled the audience by its rare force, 
and lived in the memory for years, as among the hap- 
piest things connected with the ministry of the Olney- 
ville Pastor. 

The following discourses have been selected chiefly 
on the ground of their variety, and characteristic quali- 
ties. They show the author in the various phases of 



^00 LIFE OP 

his character, and the specific features of his teaching. 
And yet even these are exhibited to a great disadvan- 
tage ; for, to get a just view of Mr. Cheney or his ser- 
mon, one needed to hear him preach it. They are se- 
lected from among the usual sermons preached to his 
own people ; and few of them probably produced any 
very unusual impression in the delivery. No particular 
regard will be paid to the order in which they were 
preached ; because there seems no necessity for observ- 
ing it, and because it is a very difficult thing to ascer- 
tain. 



SERMON. 

CONSECRATION TO GOT). 

Glorify God in your body and in your spirit which are God's."— 
I Cor. vi. : 20. 

The requirement of this text may be simply stated 
as Consecration to God ; and, in considering it, I shall 
note ; 

I. Some things implied in consecration to God. 

II. "What is that Consecration ? 

III. Give some reasons why such consecration 
should be made. 

lY. Make an Application of the subject. 
I. What is implied in Consecration to God ? 

1. The existence of a God to whom this consecration 
is to be made. If there were no being who could 
rightfully claim such service, there would be no propri- 
ety in such a precept. 

2. It implies the existence of beings who are rational, 



MARTIN CHENEY. 201 

and free ; capable of making snch consecration. No 
being destitute of moral perceptions, could do such a 
work. 

3. It implies a rule, law, or standard, by which such 
consecration is defined and enforced. Or in short, a 
Being to whom it is to be made ; beings hy whom it 
is to be made, and a method in which it is to be made. 

II. What is that Consecration ? 

To consecrate is to set apart, dedicate, or devote to 
the service and worship of God. So to consecrate our- 
selves, is to devote the powers of body and spirit to the 
service of God. Or, in other words, we glorify God 
when we use our bodies and spirits as God would have 
us use them. In other words still, consecration is obe- 
dience of heart and life to the commands of God. It 
implies" especially, 1. The control of the appetites j 
and 2. The government of the passions. 

First. We glorify God in body when we eat and 
drink and sleep and exercise so as to give the body the 
highest degree of physical strength and health ; so that 
it may be the fitting residence of the mind or spirit, — 
that bright image of the Deity. Health and strength, 
and lif? even, may be sacrificed to the claims of the 
higher law, when the law of love demands it. The 
Samaritan risked his own life in an act of humanity. 
And, in obedience to the higher law, the dungeon, rack, 
or stake may be met. A mother may yield the body, 
and the law which calls for its highest health and 
strength, to the higher claims of a sick and dying child. 

Second. We glorify God in body when we make 
the appetites and passions of the body submit to the 



202 LIFE OF 

commands of God, as they are seen and felt by the rea- 
son and judgment. By so doing the spirit will become 
clearer and stronger. 

We glorify God in spirit, 

First. When our affections are placed on the su- 
preme, infinite Spirit ; the pure, holy, and lovely One. 

Second. When we aim, strive to know God, and 
Jesus Christ, and the will of Heaven. 

Third. When we yield to that will as fully as we 
can learn it, that is, follow our highest convictions of 
right. 

Fourth. When we copy the example of Jesus, in 
humility, in tenderness, in love, infaith, in diligence, in 
boldness, in patience, in endurance. 

III. Why should such consecration be made ? 

1. The Supreme Ruler of the universe demands it. 
'' Thou shalt love the Lord thy God with all thy heart," 
is the high, the universal, the unalterable command. 

2. God's creating, upholding, and redeeming gifts 
are reasons why we should consecrate ourselves to him 
who gave such gifts. " God so loved the world ;" 
*' He made us a little lower than the angels ;" '' He 
bought us with a price." The privilege to be and the 
power to enjoy flow from him. Our bodies and spirits 
are his j yet they are ours to use, and hence we should 
use them right. 

3. Not to do so is rebellion against the just Ruler of 
the universe. It is to side in with Satan. It is to say ; 
" We will not have this man to reign over us." It is 
to cry, — '' crucify him !" It is to say '' His blood be 
on us and on our children." This is awfully dangerous. 



MARTIN CHENEY. 203 

4. Not to do it is to cut ourselves off from the aid 
which we might receive in times of need. The hour 
of weakness will come, the hour of destitution ; the 
hour when no human aid will avail. Then shall we 
need to be in harmony with God, that his power, wis- 
dom and goodness may flow into the soul. O the mis- 
ery of that being who consecrates himself to any being 
or thing short of God ! See the whole world groaning 
in its agony, because consecrated to the lust of the 
flesh, the lust of the eye, and the pride of life. 

5. Such consecration secures pure enjoyment, unal- 
loyed happiness, permanent peace. It meets the highest 
claims of the reason and of the conscience ; it meets the 
command of God, and the teachings of Jesus. It meets 
the wants of all the faculties of both body and spirit, it 
gives exercise to them all, and keeps them all in harmo- 
ny ; and hence, peace like a river, joy unspeakable, and 
hope so bright and sure. 

6. It is the condition of our highest usefulness. It 
is only when thus devoted, that we begin to do ourselves 
good. Before tliis, we do ourselves constant harm. 
Now we begin to be light to the world. Now, in the 
family, in the social circle, in the church, our influence 
is felt. Now, with a heart full of love and a countenance 
radiant with joy, we go forth like angels of mercy to 
bless and save the lost. And when such a consecration 
is made, the moral vibration is felt in all worlds. The 
moral electric chord is struck, and an influence is sent 
from the farthest reach of moral being up to the throne 
of God — the great moral centre of the universe. " There 



204 LIFE OF 

is joy in the presence of the angels of God over one sin- 
ner that repenteth." 

APPLICATION. 

1. We see our duty for to-day ; — to consecrate body, 
soul, spirit, all. Reasons high as heaven, deep as hell, 
broad as moral obligation urge to this. 

2. What a spectacle of beauty and sublimity is pre- 
sented when blooming youth consecrate themselves to 
God ! Not to enter the nunnery, or the monastery, not 
to bow at the shrine of fashion, not to present standards 
to the worshippers of Mars, but to enter a world of 
misery, want, and woe, to bless and save it ; to enter a 
world of temptation and trial, to suffer and endure, to 
overcome and triumph. 



SERMON. 



FREEDOM AND ITS RESULTS. 



" Am I not free V" — I. Cor. ix. : 1. "As free and not using your 
liberty for a cloak of maliciousness, but as the servants of God." — 
I. Pet. ii. : 16. " For, brethren, ye have been called unto liberty." — 
Gal. V. : 13. 

I. The term freedom is applied, sometimes, to things 
which have no internal self-moving power ; but act or 
move as they are acted or moved upon. We say, in 
common speech, " free as air ;" " free as the birds." 
Now air moves as it is acted on, and birds act from in- 
stinct. Neither, therefore, has that freedom which is 
the basis of a rational mind ; neither has a self-deter- 
mining power. They move and act as influences 
around them compel ; and want all controlling power 



MARTIN CHENEY. 205 

over those influences. Some make all intelligences 
subject to the same or similar agencies ; not only with 
Pope, '' bind nature fast in fate," but, beyond Pope, 
bind the human will also — yea, even the will di- 
vine. 

But we think, 1st. That God is free ; bound only by 
his perfectly balanced character or disposition ; and 2d. 
That all rational beings are free ; — -and are very sure that 
man, made in the image of God, is free. We think so ; 

1. Because he is in God's image. 

2. Because God treats him as free. He does this, 
1st. By placing him under law. 2d. By threatened 
penalties and offered rewards. 3d. By invitations and 
persuasions. 4th. By lamentations over his rejection of 
truth. 5th. By judging him at the last day. 

3. Because man perceives right and wrong ; feels 
condemned when he does wrong, and approved when 
he does right. 

4. Because he is conscious that he is free. 

5. Because he is constantly condemning and approv- 
ing others as if they were free. 

The terms free and freedom, then, are mostly applied 
to human beings. 

1. They are applied to all human beings who have- 
come to years of understanding, except the insane or 
idiots ; to all who are moral agents. They have power 
to choose or reject, to obey or disobey, that is, so far as 
the will is concerned. 

2- They are applied to those who have political 
liberty. New-Englanders are therefore called, free, in. 
opposition to such a people as the Russians. 
18 



206 LIFE OF 

3. They are applied to those who have personal liber- 
ty ; as the people of Rhode-Island in opposition to the 
slaves of the South. 

4. They are applied to those who have been freed 
from sin and brought into the glorious liberty of the 
children of God. So, figuratively, we speak of the free- 
dom of the press, of speech, of the pulpit, of worship. 

But freedom to think, act and speak ; that is, power, 
liberty, or privilege to do this, is man's birth-right, — 
heaven-descended, God-given. 

II. If this be so, then there are certain results or 
consequences. 

1. Such a being — i. e., a free being — is placed under 
law. He inquires what is right, and it is law that tells 
him. Of course such a being is responsible for his obe- 
dience or disobedience to the law. Then he can sin. 
Then he may continue to sin. Then he may die in sin. 
Then he may be punished for his sin. Then he may 
continue forever to sin. Then endless punishment may 
be received. Admit the freedom, therefore, and you 
admit endless punishment as a possible result. 

2. The doctrine of absolute predestination and un- 
conditional election cannot be true. If man is free, he 
is certainly not bound. But God cannot decree who 
shall or who shall not repent, and leave the subjects of 
such decree to repent or not. 

3. Man determines his own moral character. If 
there was no freedom, the character of all sentient be- 
ings would be fixed by their Maker, as certain as the 
hills. But freedom implies that the character is deter- 
mined by the possessor. 



MARTIN CHENEY. 207 

4. We see how sin entered into the world. Freedom 
alone could make a pathv/ay for sin. If there were no 
free beings tliere would be no sin. But if beings are 
free, then there is necessarily a possibility of sinning. 
Hence God is not the author of sin, but of freedom. 
Man is the author of sin, in the abuse of his freedom. 

5. Through freedom God receives the highest honor 
and the sweetest praise. The laws by which the mate- 
rial world acts, moves — the mineral, vegetable, animal, 
— indicate wondrous power, skill, goodness ; but who 
perceives, and appreciates that power, skill, and goodness, 
but free beings ? But could we perceive and feel all 
this, and yet know that it was all choiceless, what 
would that be compared to the joy arising from a choos- 
ing, loving heart. — We see, then, that without freedom, 
God must have remained an " Unknown God?' Joy 
might have been felt, but its great source, origin, cause, 
must have remained unappreciated and unseen. Hence 
man was made, and man was made free. 

APPLICATION. 

If such be the origin, nature, and results of freedom, 
then we may see, 

1. That freedom is a God-given right to man. 

2. An abuse of this high gift must bring on man the 
direst curse. It takes a fsdlen seraph to make a Devil. 

3. How aggravated must be the guilt of those who 
would deprive man of this right in any of its forms ! 
Hence the guilt of despotism in Church and State, — of 
slavery and caste. 

4. We see why there are such conflicts among the Go- 



208 LIFE OF 

vernments of Europe. Freedom, like the burning lava, 
will find its way to the surface, upheaving, overturning. 
Despotism struggles to choke freedom ; and the contest 
convulses the world. 

5. True freedom and true happiness are identical. 
Where one is there is the other. The sons of God are 
like God. — free and happy. 

6. No people can be virtuous, happy, or useful, with- 
out freedom • — freedom of speech, of the press, of wor- 
ship. 

7. Our privilege and duty are before us ; — to be free 
and prize it, to defend freedom and spread it. 

8. Sinners are voluntary slaves. Satan binds them 
with their consent and aid; until they are sometimes 
forced to cry with Paul, '^ O wretched man that I am, 
who shall deliver me from the body of this death 1" 

" Ye slaves of sin and hell, 

Your liberty receive ; 

And safe in Jesus dwell. 

And blest in Jesus live r 
The year of Jubilee is come, 
Return, ye ransomed sinners, home.** 



SERMON. 

god's law and its wonders. 

" Open thou mine eyes that I may behold wondrous things out of 
thy law." — Ps. cxix. : 18. 

I. God's law. This implies ; — 

1. The being of a God. If there were no God, there 
could be no law ; all would be fate or chance. 



MARTIN CHENEY. 200 

% That God has a rule of action, or is himself govern- 
ed by law. By being thus governed we mean, that he 
acts in accordance with his own conceptions of right, 
which are always perfect. 

II. What is meant by God's law ? 

1. God's Avill or purpose by which he himself acts. 

2. God's rule or method of governing worlds of mat- 
ter. 

3. God's rule or method of governing worlds of mind. 

4. God's rule or method of governing worlds of moral 
beings. 

5. God's will made known to men.' — In his works, — 
the operation of those works in Providence ; or as made 
known to prophets, apostles, and by his Son. 

God's law physical is wonderful. God's law mental 
is wonderful. God's law moral is wonderful. 

III. What are its wonders ? 

1. It is wonderful in in its extent. Take Mitchell's 
farthest star, whose distance is such that it will take 
twenty millions of years for light to reach here, though 
travelling at the rate of about eleven millions of miles per 
minute. But God's law reaches that star and regulates 
the transmission of those rays. Take the millions of 
animated creatures that populate a single drop of water, 
and God's law is there. Take the divisibility of mat- 
ter until you are lost ; and yet God's law is present in 
the least particle. It reaches all the thoughts of all in- 
telligencies, and all the pulsations of all moral beings. 

2. It is wonderful in its simplicity and its adapta- 
tions. These features are seen in the law of gravitation, 
which wheels the planets and lifts the vapors ; which 

*18 



210 LIFE OF 

draws the mighty waters to the ocean, and regulates 
the weights of commerce. 

3. It is wonderful in its inflexibility. Yiolate it, 
and its penalties are certain, whether it be physical, 
mental, or moral. 

4. In its clearness and comprehensiveness. Look 
at the law as it is expounded by Jesus — Love to God, 
and love to man. And then that its just applications 
may be known, he directs us to the inner chamber of 
the soul, where God has Daguerreotyped the law which 
tells us what we are to do to our neighbor. 

5. It is wonderful in its spirituality. It does not 
simply take cognizance of action, but reaches down to 
the purposes, desires, motives, and thoughts. 

APPLICATION. 

1. What a glorious being God must be — the author 
of this law ! 

2. What a glorious being Christ must be — the end, 
:the ful filler of this law ! 

3. What guilty beings men must be, who know- 
ingly violate such a law ! 

4. The gospel is only a later edition of this law, 
>developing it in new forms — the glorious law of liberty. 



MARTIN CHENEY. 211 

SERMON. 

THE NATURE AND DEVELOPMENTS OF GOD'S LOVE. 

*" " Behold what manner of love the Father hath bestowed upon us, 
that we should be called the sons of God." — I. John^ iii. : 1 . 
I. The nature of a person or thing is, 

1. That which it is in itself, organically, constitu- 
tionally. 

2. That which it is by custom, practice, habit. By 
nature men are said to be children of Avrath ; and with- 
out natural affection. So there is the nature of the 
bird, of the beast, of the fish, and of the insect, and a 
vast variety of subordinate natures among all these. So 
we have human nature, angelic nature, and divine na- 
ture. So by habit there is found the nature of demons. 

Now we cannot speak of God's nature as organic or 
constitutional ; for, being self-existent and eternal, he 
was not organized ; but we may and do speak of his 
nature as manifested, developed. And, indeed, when 
we speak of an emotion, a passion, as love, we speak 
not of a creation, but of an exercise ; not of organism, 
but of action ; not of passive being, but of voluntary 
power. The nature of God's love then, is, negatively, 

1. That it is not instinctive. The tribes of irrational 
animals have this love, some of them in a high degree. 
The love of most animals for their young, and of some 
for the old and infirm teaches tliis. 

2. It is not simply emotional. I do not affirm or 
-deny here that God is the subject of emotions ; but 



212 LIFE o:F 

simply state that such emotional action does not include 
all that is meant by God's love. 

3. It is not associaiio7iat ; — that which is produced 
by associating with each other. 

4. It is not sovereign or mysterious, as has sometimesL 
been asserted. It is the love of a sovereign, but not 
sovereign love. 

5. It is not the love of gratitude ; for who can be- 
stow favors upon God ? 

But, affirmatively, the nature of God's love is, 

1. Like its author, eternal. 

2. It is impartial ; that is, loving things and persons 
according to their real value. 

3. It is unchangeable ; not fickle, variable, uncer- 
tain ; but the same yesterday, to-day, and forever. 

4. It is free ; not bought or paid for, so much for 
so much. 

5. It is extensive; heaven-high, and world-wide. It 
reaches the smallest animalcule, and embraces the 
mightiest angel. In a word, God's love is associated 
with pure truth and justice, and all-embracing wisdom. 

II. Let us look at its developments. 

1. In Creation. Observe the tendency in all creation 
to produce happiness, when not abused. What scenes 
of grandeur and beauty for the eye ! what melody for 
the ear ! what variety for the taste ! and what capabi- 
lities in the eye and ear to receive delight ! 

What sources of pleasure in the social relation ; father, 
mother, son, daughter, husband, wife! God's love cre- 
ated all these capabilities. Behold what manner of love 
is here ! So in the acquisition of knowledge. There 



i 



MARTIN CHENEY. 213 

is delight here, purer and rarer than that which comes 
through eye or ear. 

And then the highest, purest of all joy, in doing good 
to others. This it is largely that makes the joy of God. 

2. In Redemption. Here we have God's love devel- 
oping itself in another set of circumstances. A world 
has revolted. Man, made in God's image, has fallen, 
is lost. The crown has tumbled from his head. Now 
let us look at infinite wisdom and see its plan to save. 
See power unlimited executing that plan ,• and while 
you steadily gaze, you will perceive that all this pro- 
ceeds from God's great heart, whose pulsations of bene- 
volence are sending to all the news of mercy, and you 
will exclaim, ''Behold what manner of love the Father 
hath bestowed upon us." 1st. In the plan of mercy. 
2d. In the promise of a Deliverer. 3d. In the gift of 
his Son. 4th. In the mission of Jesus. 5th. In his 
unfolding and developing his Father's heart. Mark 
Jesus tempted, Jesus weeping, Jesus sweating, Jesus 
bleeding, Jesus groaning, Jesus dying. What intensity 
of affection ! what manner of love ! See his love in the 
Spirit's influence ; and also in the great commission, 

Go ye into all the world," &c. 

3. In his patience and long-suffering, his unwilling- 
ness that any should perish. He sends rain and sun- 
shine on rebels. Deeper than the compassion of a mo- 
ther for her child, is the tender, patient affection of God. 
Here is the love of pity, tenderness, compassion, drop- 
ping tears, uttering groans, sweating blood, and crying, 
amid mockery and scorn, " Father forgive them." 

4. In the arrangements made for a higher state of 



214 LIFE OF 

bliss for his children. 1st. A mansioiij a home, sweet 
home. 2d. A resurection. 3d. An incorruptible body. 
4th. All that the tree of life and river of life typify; 
all that Eden's bowers and John's beautiful city indi- 
cated. All this comes from the same heart that clothed 
the earth with beauty, that filled it with fragrance and 
music. Behold what manner of love is here. 

APPLICATION. 

1. We may see the character of the Ruler of the uni- 
verse. '' Our Father," is his appropriate name. Not a 
being whose love is fickle, but ever in accordance with 
justice, reason, truth. 

2. We learn our indebtedness to Christ. It is in him 
and through him that we learn of the Father. God in 
Christ is the lovely One. 

3. We see what man ought to be, and what he may ; 
be. He should be like God ,• and he may rise up as a 
son and heir, to inherit all the fulness of his love. 

4. We see the folly and guilt of those who reject God 
and his wondrous love, Christ and his glorious njanifes- 
tations. 



SERMON. 

JESUS THE WONDERFUL, 



" And his name shall be called Wonderful." — Is. ix. ; 6. 
The high propriety of this appellation, as applied to 
Jesus, may be seen, 

1. In the vastness of his views. He appeared as a 



MARTIN CHENEY. 2W 

Jew, but how wonderfully had he emancipated him- 
self from Jewish bigotry ! He came to bless nothing 
short of a world. He grew up in a carpenter's shop at 
Nazareth ; and yet his knowledge abashed the sages of 
his time. He lived among the most peculiar of people 
and in a most peculiar age ; and yet the interest attach- 
ing to his character is neither local nor temporary. 

2. In the calm confidence which he always cherished 
in the accomplishment of his vast objects. He proposed 
to change the religious sentiment and life of the world. 
And yet he knew his own stay was brief; that not even 
his own disciples understood his intentions ; that he 
should meet an ignominious and violent death ; and that 
civil power, learning, and religion should combine to 
crush, into contempt and forgetful ness, his principles 
and his name ; but he never despaired. His heart 
seemed always full of hope, and his language, bespoke 
his calm, settled, quiet confidence in his success, even 
when all outward circumstances predicted nothing but 
defeat. 

3. He was wonderful in the authority which he 
claimed. He wore the robes of a peasant, but he claim- 
ed prerogatives that would have seemed presumptuous 
in a Roman Emperor. The Mosaic system and sacred 
temple and Sabbath, he handled as though he was their 
Lord. 

4. He was wonderful in his patience. — Pure and spot- 
less and wise himself, corruption and ignorance and su- 
perstition must have tried him in others. But the mis- 
takes, the prejudices, and the bad spirit of his friends ; 



^16 li:B'e of 

the bitterness, liatred, and malice of his foes, all demand- 
ed patience, and all secured it. 

5. He was wonderful in his benevolence. — He did 
not share at all in the narrowness of feeling prevailing 
about him. Others sought only the glory of Judea ; 
he sought the good of the world. His benevolence 
was world-wide in its expansiveness. It reached the 
whole human race. He loved man as man. See this 
in the parable of the Good Samaritan. As he ap- 
proached, the prophet cried, ^' Ho every one that thirst- 
eth, come ye to the waters." And he closed his ministry 
on the earth, that had given him a life of suffering and a 
death of ignominy, by the command ; '' Go ye into all 
the world and preach the gospel to every creature." 
None of his enemies saw the least indication of revenge ; 
and every needy outcast felt confident of his sympathy. 
His suavity of manners attracted all to him, and his love 
was ready with a blessing. 

6. He was wonderful in combining the highest dig- 
nity of character with the deepest condescension. He 
associated with publicans and sinners, yet there was 
nothing which encouraged the low and vulgar ; side by 
side did he stand with earth's loftiest dignitaries, yet 
he discovered no pride or ostentation. With a majestic 
calmness he says to Pilate, ''I am a king ;" and then 
with the sweetest humility he washes his disciples' feet. 

APPLICATION. 

1. We have here a beautiful example. — In dignity of 
character, simplicity of manners, sweetness of spirit, 
purity of intention, and in a whole-hearted self-sacrifice, 



MARTIN CHENEY. 217 

JesUs Kstands before us as a pattern. Wonderfully pure, 
lucid and bright is the example of Jesus, woithy of all 
acceptation. 

2. Here is a Guide of wonderful skill. No tempter 
ever misled him. Follow him, and ye shall not walk 
in darkness. 

3. Here is One wonderful in power, all exercised for 
the protection and good of such as love and trust him. 
Earth, sea, and air, diseases and death, obey his bidding. 
Devils tremble, angels minister, the heaven opens, and 
the earth quakes at the sound of his voice. See the 
loaves, the fish, the lepers, the blind, the dead, all at 
his control. Wonderful power ! and all waiting on the 
wants of mortals. 

4. And all this you reject, O ye thoughtless sinners. 
This is he whom you crucify afresh, O ye backsliders. 
Will you do it still ? 

5. This wonderful One we are about to remember at 
his table. Will you go away, O ye who profess to love 
him? 



SERMON. 

JESUS THE BEAUTIFUL. 

" He is altogether lovely — Songs v. : 16. 

The topic suggested by these words, as usually un- 
derstood, is the beauty of the character of Jesus. We 
shall inquire, 

L What constitues beauty or loveliness ? 
19 



218 LIFE OF 

II. What renders the character of Jesus beautiful ? 

I. What constitutes beauty or loveliness ? 

To this we reply, in general terms, that the chief 
elements of beauty seem to be, 1st, Harmony ; 2dj 
Usefulness. 

1. For any thing or person to be beautiful, it, or he, 
or she, must be in harmony with itself, or himself, or 
herself. In face, in form, in gait, in manners, if there 
be want of harmony, there is want of beauty. It is 
harmony of each part with the whole, and of all parts 
with each other, that constitutes the beauty of architec- 
ture, of painting, of music, of sculpture, and, 

2. It must be in harmony with all around it, or with 
the Universe. The architecture, the music, the paint- 
ing, must be in the right place, and at the right time, 
or beauty is sacrificed. Merry music at a funeral, or a 
dirge at a wedding, would not be in harmony with cir- 
cumstances, and so would not be beautiful. Each of 
two men wrought a figure to stand on an eminence. 
When seen on the ground, the one received the praise ; 
when elevated to the intended height, it was given to 
the other. The beauty was in the adaptation to place. 
So actions which are beautiful in a child, would be 
any thing but lovely in old age. So in oratory and 
preaching, adaptation is beauty. So in style. *' It is 
true, by the Gods," is beautifully earnest. But to see 
*' a passion torn to tatters" over a trifle, — 

" Ocean into tempest tossed 

To waft a feather or to drown a fly," 

how absurd, how offensive to good taste, how destitute 
of beauty ! So the beauty of the body is having all 



MARTIN CHENEY. 219 

the members harmonise — having the head, the feet, 
&c. just where they should be and just as they should 
be. So the beauty of the mind is in its rightful bal- 
ance ; the judgment, the passions, and all other powers 
in their rightful place, and wielding their rightful de- 
gree of power. So the beauty of society, ftom the 
family upward, consists in its harmony — each member 
being in its place- 
So then harmony, proportion, fitness, is an element 
of beauty, in things, persons, actions. So God's worlds 
are beautiful ; they move in harmony, showing the 
happy balancing of forces. 

2. The second element of beauty is usefulness. 
When God created this world, he pronounced it good, 
very good. The bud and the blossom are beautiful, as 
they give promise of fruit. We are terrified at power 
without wisdom to direct it ; we shrink from skill with- 
out goodness, — for we feel that we are in danger. 

There is then no beauty of character without good- 
ness ; and the beauty of moral character is holiness. 
Hence there is nothing really and truly beautiful that is 
not good, or that does not tend to good. 

II. What renders the character of Jesus Christ beau- 
tiful ? 

1. Much has been said of the beauty of his person ; 

but of this there is no solid evidence. The beauty of 
I Jesus is the beauty of character ; and he will be found 
I beautiful in proportion as he is found in harmony with 

his relations, in harmony with his declarations, and in 

harmony with his mission. 



220 LIFE OF 

Let us look at the relations he sustained. 

He was God's only begotten, appearing in the form 
and authority of God. Did he sustain the dignity of 
that relation ? Did he do so on the banks of Jordan ? 
Did he do it in the wilderness in his conflict with the 
tempter ? Did he in the temple ? Did he when con- 
fronting the Lawyers, Pharisees, Sadducees, Herodians r 
Did he when teaching on the mountain ? Did he in 
the garden ? Did he before the bar of Pilate ? Did 
he on the cross ? Did he on the third day as he arose 
from the dead ? Did he when a cloud received him 
up out of sight into heaven ? Was there a word or act 
in all his life that was inconsistent with his lofty origin ? 
Not one. 

Look at him in his relation to the law of God, cere- 
monial and moral. Perfect harmony is here likewise. 
The law was in his heart. He magnified and made it 
honorable. Look at him in his relations to men. How 
did he act towards his parents ? See his obedience to 
them, and his care of his mother. His brothers aud 
sisters, did he disown them ? How did he act toward 
the siifl'ering ? His eyes filled with tears at their woe, 
and virtue went out all around from him, to heal and 
bless. How toward the guilty penitent ? Go and sin 
no more. How toward his enemies ? Rebukes them 
sharply ; weeps over them ,• prays for them ; dies for 
them. 

2. Was he in harmony with his declarations ? Who 
ever entangled him in his talk into an inconsistency ? 
Who ever caught him m an untruth ? The beauty of 
truth shone clear in him ; for he was the truth. 



MARTIN CHENET. 221 

3. Was he in harmony with his mission ? He came 
to seek and to save ; and when and where did he turn 
aside from this great work ? Did Satan seduce or 
frighten him in the wilderness ? Did the Herodians at 
Jerusalem entice him to seek a crown ? Did toil weary 
him of his work ? Did he faint utterly in the garden, 
or quail at the mob ? Did he show any weakness be- 
fore Pilate ? Did he falter when the hour and powers 
of darkness were all around him ; when friends forsook 
and a disciple denied ? Did he repent of his under- 
taking when croAvds reviled him, wagging their heads ? 
Did his conduct in these trying scenes harmonize with 
his teachings and mission ? Did he, like thousands, 
disavow his declarations and compromise his principles ? 
No. No. He scorns to save himself by treachery. 
*' Thou sayest that I am a King ,•" '' To this end was 
I born," are the frank confessions to Pilate. 

Behold in all these scenes the beauty of unbending 
integrity, uncompromising fidelity, unshrinking firm- 
ness, unwearied patience, and unconquerable love. 

" Here liis whole name appears complete ; 
Nor wit can guess, nor reason prove, 
Wliicli of tlie letters best is writ, 
The Power, the Wisdom, or the Love." 

' Here is seen in its full proportions his character, and 
it is truth and goodness incarnate, it is indeed beauti- 
ful, very beautiful, — '' altogether lovely." 



19 



222 LIFE OP 



SERMON. 

IMPORTANCE OF ADHERING TO OUR CONVICTIONS OF DUTY. 

" Thy God wliom thou servest continually, he will deliver thee." 
Daniel vi : 16. 

Note Daniel's character, conditionj and conduct. Its 
immediate effect ; upon the King ; upon his enemies. 

1. Such adherence as this is the only ground of in- 
ward peace. We are so constituted that a violation of 
a law is followed with pain. If a physical law, the ef- 
fect is physical pain ; if a moral law, it is moral pain. 
This moral pain involves the loss of self respect ; it 
implies the condemnation of the conscience, for it can- 
not be destroyed, and there are times when its voice 
will be heard. And this agrees with the assurance, — 
•' There is no peace to the wicked." 

2. It exerts a most happy influence upon the charac- 
ter. It makes its virtues grow strong, its courage en- 
large, its moral power multiply. Its absence, on the 
other hand, lea\res one with no fixed principles. He 
has no settled standard, and hence no fixedness of pur- 
pose. He becomes all things to all men, in a most 
vicious sense. His object being his own pleasure or 
profit, he can never be trusted. Trying to please all, 
he pleases none. God made him a man, and he has 
made himself a slave. 

3. It is the only method of obtaining more light re- 
specting truth and duty. '^ Then shall ye know if ye 



MARTIN CHENEY. 223 

follow on to know the Lord." ^' He that folio weth 
me shall not walk in darkness." These assurances, as 
well as our own observation, show the dependence of 
light upon fidelity. 

4. It attracts attention to the truth and to its advo- 
cates. The virtue of fidelity is seldom left unnoticed. 
Heaven, earth and hell gaze on the faithful soul. See 
Job. He was the observed of God, of Satan, of his 
human enemies and friends. It has been so with all 
such characters in and out of scripture. Examples. 

5. It advances the cause of truth. Truth, in a fair 
contest, is always the victor. The great difficulty is to 
present it fairly, and let it be seen as it is. Falsehood 
resorts to mobs, and fines, and faggots, and the inquisi- 
tion ; and what is this but the confession of her moral 
Aveakness ? 

6. It restrains the wicked. Herod heard John gladly, 
and feared him when dead. So vice is always troubled 
in the presence of such high virtue. 

7. It lays the foundation for great good in the fu- 
ture — a good whose magnitude justifies any cost to 
which fidelity may be subjected. The virtue may, per- 
haps, be sneered at, at the time, but it is reverenced 
afterward, and inspires multitudes to practice it. See 
Job's patience, Moses' meekness, Abraham's faith 
Christ's life, teachings and death. 

8. By contrast, it shov/s the evils of the opposite 
course. See the mother of harlots, once the Bride of 
Christ ! How came she thus ? See the great ecclesi- 
astical organizations, becoming the bulwark of Slavery. 
Whence is this ? See the United Slates' Constitution 



224 LIFE OF 

guaranteeing support to despotism. How came it there ? 
Why has ***** a sword in his hand, and a Colonel's 
commission in the Massachusetts Volunteers, who once 
contended for the inviolability of human life ? Why 
does ***** present that sword to a military chieftain, 
after having written a Prize Essay on Peace ? Why 
does ***** justify fighting in Rhode-Island, after hav- 
ing once, before the public, solemnly committed him- 
self to the cause of peace ? We will not judge the 
heart, but fear that fidelity here may have been want- 
ing. 

This rule violated, makes sinners, and fills perdition. 
This rule kept, makes angels. This rule adopted by a 
sinner, is conversion. 

APPLICATION. 

1. We see the seal of reprobation set on the doc- 
trine of expediency ; viz : That we may do evil that 
good may come. 

2. We see the power of truth. Truth uttered faith- 
fully, lived faithfully, is eternal and mighty. 

3. We see the method in which reforms progress. 
The leaders are sacrificed; but in after years their 
ashes are gathered with reverence. 

4. We need the sti-ength of God in the day of 
trouble. 



MAETIN CHENEY. 225 



SERMON 



THE BETTER COUNTRY. 



" But now they desire a better country, tliat is, a heavenly." — 
Hehreics xi. : 16. 

I. What is meant by country ? 

II. ^Vhat by the better country ? 

III. Why is it a better country ? 

IV. Who will enjoy that better country ? 

V. Reflections. 

I. What is meant by country ? 

I. Country is the place of one's birth. 

^ 3. Our place of residence, or our adopted place of 
residence. 

3. Thinly settled ; not abounding in cities. 

4. Earth, — in distinction from heaven. 

II. What by the better country ? 

1. The land of promise, or Canaan, which Israel 
sought through the forty years' journey in the wilder- 
ness. 

2. The rest that remains for the people of God, — 
which Canaan typified. 

,, III. Why is it a better country ? 

1. It is free from physical evils, — Poverty, dis- 
honor, shame, persecution, sickness, painful separations, 
death. 

1st. There is no War with its fields of blood, sacked 
cities, and its unutterable horrors. 2d. No Slavery 



226 LIFE OF 

with its untold abominations ; its whips, its gags, its 
coffles and prisons, its blood-hounds and infantry to 
hunt down flying bondmen. No Slave Ships from 
whose holds human beings are taken to feed sharks — 
more merciful than man. No ' land of steady habits' to 
refuse the colored man his rights. No United States' 
Constitution, or Court, or Officer, to return the fugitive 
slave. 3d. No drunkards or drunkard-makers, to go 
through the land followed by a train of woes. 

2. It is free from intellectual disease. No insanity ; 
no such defects in the reasoning powers as makes the 
soul the victim of dangerous and destructive errors. 

3. The body and intellect are free from weariness. 
They shall not tire in their action, shall not lose their 
force in the toil to which they shall be dedicated. 

4. It is frefe from moral evils. There are no God- 
hate ;s ; no Jesus Christ-haters ; no man-haters ; no 
malice and rage ; no covetous, no seducers. 

" Those lioly gates forever bar 
Pollution, sin and shame ; 
And none will gain admittance there, 
But followers of the Lamb." 

O, it is better, far better, than this country we now 
inhabit. 

But again it is better, because, 

1st. There is greater knowledge. 2d. There is 
greater, more intense, love. 3d. The society is of the 
highest, purest kind. 4th. It far exceeds in beauty all 
that we have ever seen below. 5th. It excels in music. 
Justice and mercy, righteousness and peace, harmonize, 
and their blended utterance is full of melody. 6th. It 



MARTIN CHENEY. 227 

is more extensive. Its fields of glory we can never 
explore ; its sources of wisdom we can never exhaust, 
7th. It is permanent. It will be home, sweet homCj 
always forever home ; our and our Father's home. 
IV. Who will enjoy it ? 

1. The pure in heart. 

2. The poor in spirit. 

3. Those persecuted for righteousness' sake* 

4. The penitent. 

5. The believing. 

6. The obedient. 

RE MA UK S. 

1. We are all citizens of one great country, and 
that country is the world ; and our countrymen are all 
mankind. We have all one blood, one Father, one 
Savior, one Judge. 

2. There is a better country, and we may enjoy it ; 
a heavenly, a prepared country ; and into that shall be 
gathered the citizens of every earthly land, whose 
hearts are fitted for the heavenly inheritance. 

3. That which is often called patriotism, is treason 
against God, a trampling upon the second command- 
ment, a crusade against the government of heaven. 

4. The prejudices we have against men of other 
lands and colors is anti-bible, anti-christian, anti-heaven« 



228 LIFE OF 



SERMON. 

MAKING KNOWN GOD. 

"Whom therefore ye ignorantly worsliip, Him declare I unto 
you." — Acts xvii. : 23. 

In these words we note, 

I. That there is a great fact stated. 

II. There is a great duty involved. 

The fact is that men ignorantly worship an unknown 
God. The duty is that of making known to all men 
the character of the true God. 

The fact implies, 

1. That there is a great Supreme Being. All races 
of men are impressed with this idea ; Idol worship in 
all its forms implies this. Why are all men disposed 
to worship, if it be not so that there is a great Being 
who made the heart conformable to this service ? In 
the religious rites which are adopted, savage and civil- 
ized nations give their testimony to this great first 
truth. They find it written out on the face of the 
heavens and earth. It is imaged in man's organic struc* 
ture, and daguerreotyped on his heart. 

2. It implies also that man has a capacity for per- 
ceiving and feeling that there is a God. The fool hath 
said, and may still say, there is no God ; yet a voice 
shall be heard within, troubling the thoughts as did the 
hand-writing on the wall. He has windows to his soul, 
and he has hard work to keep them shut. Phrenology, 
consciousness, and observation, prove this. 



MAETIN CHENEY. 220 

3. It is implied that this Being can be known. 
That is, his existence and character and will may be 
known ; not his essence. By searching, we cannot find 
out God in this last sense. Nothing but an infinite 
mind could grasp an infinite mind. But it is possible 
that very much should be learned of him. 

If there be a God, he is certainly able to make be- 
ings capable of apprehending him. He will also be 
disposed to be known ; for we can hardly conceive of 
an intelligent being who does not cherish this desire. 
And the fact that beings exist, endowed with a nature 
ever turning itself to the idea of a God, proves God's 
disposition to be known. , 

But how is this to be done ? 

1st. By the things that he has made. These things 
declare him. So says David. " The heavens declare 
the glory of God, and the firmament showeth his 
handy work." So says Paul. '' The invisible things 
of him from the creation of the world are clearly seeuj. 
being understood by the things that are made." Old 
Ocean, with its hoary locks, and its wild bass in the 
anthem of nature, speaks of him. So do the moun- 
tains of granite, the vast prairie, the volcano, the 
tempest, the earthquake, the mighty heavings of ma- 
terial forces ; the vast, the grand, the sublim.e ; the 
voice of Niagara. The beautiful things of earth and 
sky, scenes, colors, sounds. The useful materials for 
food and raiment ; man, and his capabilities ; the 
senses and their uses ; the intellect and its powers ; the 
moral sense with its clear dictations of right ; ''the 
human face divine," that mirror of the soul, showing 
20 



230 LIFE OF 

its features to others ; all these declare Him, who is the 
great Master-soul, the Maker of all. 

2d. By the teachings of his Spirit. Holy men of 
old spake as they were moved by the Holy Ghost. 
This is proved by the testimony of those who have had 
this revelation ; by miracles, signs, and wonders, which 
God did by them, and by predictions which were ful- 
filled. 

3d. By the teachings of his Son. '• God — hath in 
these last days spoken unto us by his Son." And he 
is the great, the reliable Teacher, above all others. 
'' No man knoweth the Father but the Son, and he to 
whom the Son shall reveal him." 

4th. It is implied that men may and do mistake the 
character and will of God, and so ignorantly worship. 
This is clear from the text, and from facts. Pagans, 
Jews, Mohammedans, Christians, cannot all be correct 
in their views of God ; much less can all the various 
sects among these. The God of Calvin, and of Ar- 
minius, in his character and will, must be somewhat 
different. It is so of Arius and Augustine, or of Trin- 
itarian and Unitarian. 

5th. It implies that there is a cause or reason why 
men ignorantly worship. 1st. This fault is not in God ; 
for he has revealed himself most clearly. 2d. The 
fault is in man, when there is fault, for there may be 
ignorance in a greater or less degree, even where there 
is very high honesty of heart. Yet even this shall have 
proceeded originally from some violation of the divine 
law. 3d. But the great primary cause is, men have 
''not liked to retain God in their knowledge ;" they 



MARTIN CHENEY. 231 

have '' loved darkness ratlier than light ;" they have 
been '' blinded by the God of this woiM." 
II. The duty involved, is, 

1. To obtain correct views of God ; so that the 
Being whom we worship shall not be some great Un- 
known, some vast abstraction, but a reality. 

2. To make known Him who is true to all oar 
race. O, what a work is here, for the pulpit, the Sab- 
bath School, for every sphere where we may gain ac- 
cess to the minds of mortals ! 



APPLICATION. 

1. Is not this a glorious Being we have declared 
unto you ? It is the God of nature, of the bible, of 
man, of the universe ; the pure and living God. It is 
no partial, sleeping Deity ; but powerful, wise, and 
good. 

2. Multitudes worship an unknown God. The 
Greeks had an altar erected, and thus inscribed. But 
all who worship any other than the true God, worship 
Gods unknown. Jupiter, Mars, Yenus, Bacchus, were 
worshipped of old, but they were all imaginary, as are 
many of the divinities of the present time. They do 
so who worship a God without mercy, justice ; who is 
partial or terrible as a grim idol, or as passionate and 
Aveak as themselves. 

3. Will not those ignorant worshippers rise up in 
judgment against us, if we, in our higher knowledge, 
do not worship at all? 



232 LIFE OF 

4. We may see the wretchedness of those who 
worship false or imaginary deities. The soul is con- 
stantly crying out for a divinity, but finds it not. 

5. We may see the tendency there is in us to make 
God like ourselves. Men seek the sanctions of religion 
for whatever they resolve not to abandon ; and so we 
have a War God, a Man-Eating, or a Man-Stealing 
God. 



SERMON. 



THE VISIT TO THE MOUNT. 

" It is good for us to be here." — Matt. xvii. : 4. 

Two questions present themselves. 

I. Was this declaration true ? 

II. If so, why ? 
I. It was true. 

1. Not because the Apostles were always correct in 
their opinions or actions. See Peter and Paul at An- 
tioch, and Paul and Barnabas when they parted. But 
it was true, 

1. Because they were led or directed there by their 
Master. " Jesus taketh Peter and James and John his 
brother, and bringeth them up into a high mountain 
apart." It is always good to be where the Master tells 
us to bo. In heaven all are where he tells them to be, 
and doing what he tells them to do. 

2. Because they saw the glory of their Master. He 
was transfigured before them. He stood revealed in 



MAETIN CHENEY. 233 

the brightness of his Father's glory. It was good to 
see this. 

3. Because they heard the Almighty Father's voice, 
ratifying and sealmg the mission of his Son. '' This 
is my beloved Son, in whom I am well pleased : hear 
ye him." It was good to hear this. It was adapted 
to strengthen their faith ; to send them down more 
confident in their Master and their work. 

4. Because they saw and heard Moses and Elias ; 
thus having the highest assurance of a spiritual world. 

5. Because they heard Moses and Elias and Jesus 
converse respecting the death of Jesus. Sarely it was 
good to hear about that which was so important, and 
which they would afterward understand more fully. 
In short, it is good to be where, 1st. The highest 
authority utters its voice ; where the highest truths are 
announced ; 2d. The great Exemplar is pointed out ; 
3d. The glory of the opening future is seen. 

" The opening heavens around us shine, 
With beams of sacred bliss." 



APPLICATION. 

1. We see the value of a preached Gospel. The 
highest authority is there ; the great Exemplar is there; 
the glory that eye hath not seen is there. 

2. The value of the Scripture record. The highest 
truths are there. 

3. The value of the Conference Meeting. It is 
good to be there, to talk over the great truths revealed 

on the mount. 

*20 



234 LITE OF 

4. The value of meditating upon, and understand- 
ing the death of Christ. 

5. It is good to be where God would have us be ; 
to hear what God would have us hear : to do what 
God would have us do. 

6. It is sometimes good to be where it is not good 
to stay. Peter did not see this, and so said, " Let us 
make here three tabernacles." It is good to be at meet- 
ing, but not good to stay always. It is good to labor, 
but it is also good to rest. 

7. It is often good to be where we would have 
thought it not good to be ; to suffer what we think is 
not good to suffer. 



The following Sermon is founded on the same inci- 
dent as the former ; and among other things it will 
serve to show the various uses he made of the same 
passage. It has been often said by himself and others, 
that it was almost impossible for him to repeat a ser- 
mon, even when having before him the same outline. 
The same general thoughts he could, of course, present 
a second time, but the specific impressions left on his 
audience v/ould vary widely. Only a few of the ideas 
in the former discourse Yv-ill be found repeated here. 



MARTIN CHENEY. 235 



SERMON. 

THE GREAT CONFERENCE. — TEXT, Lulce, ix. ; 28 — 35. 

The Conference described here was not great in its 
numbers ; for it consisted of only six members — half 
the number that afterward assembled in the upper 
room. In this respect it did not compare at all with 
the gathering on the day of Pentecost, when more than 
three thousand listened to the sermon of Peter. A little 
handful surely, yet we think it was great. 

1. It was great in the character of those who com- 
posed it. Moses was very great in his possession of the 
learning and wisdom of the Egyptians ; he was great 
in his position ; in his nearness to God, as he approach- 
ed him face to face in the mount ; and especially was 
he great in his choice to suffer affliction with the peo- 
ple of God rather than to enjoy the pleasures of sin. 
Look at him as he stands before the bush that he may 
be prepared to stand before Pharaoh. Look at him as 
he stands with the mysterious rod, stretched out, — the 
emblem of coming wrath or of coming mercy. See the 
magicians quail before him. Look at him as he stretches 
out his hand towards heaven to implore mercy on his 
foes. Look at him as he descends from the Mount of 
God; his face all radiant with the glory caught in that 
sacred communion with Jehovah. See him, at the age 
of 120 years, his eye not dim and his natural strength 
not abated, ascending the mount to see the goodly land, 



236 LIFE OF 

and then laid to rest by his Maker. He is one of this 
great conference. 

Another is Elijah or Elias. It was he who confronted 
alone four hundred and fifty of the priests of Baal, and 
proved them liars. See him boldly taunt them with 
their folly. Look at him as he builds the altars and has 
the water poured upon them. Look at him in his 
prayerful might, as rain is withheld and rain given at 
his request, and as fire comes down at his call. See him 
as with his mantle he smites Jordan, and piles the wa- 
ters in a heap. See him in a splendid chariot of fire as 
he rises to heaven, while Elisha cries out, — " My Fa- 
ther, the chariot of Israel and the horsemen thereof!" 
He too is on the Mount, as one of this great conference. 
The great heads of the legal and prophetical dispen- 
sations are there. 

But the representatives of the new dispensation are 
there also. There is bold Peter, who first answered . 
'' Thou art the Christ the Son of the living God," — ' 
that declaration which was the rock for the foundation 
of the church. The zealous James and loving John, 
sons of Zebedee were also there. 

And then the son of Mary, the Nazarene, the great 
prophet of Nazareth was there. He of whom bards had 
sung with rapture, was there. He of whom Moses in 
the law and prophets did write, was there. The Shi- 
loah of Jacob was there. The wonderful, the counsel- 
lor, was there. The stem and rod of Jesse was there. 
David's Lord and son was there. He of whom the angels 
had sung in Bethlehem was there. The opener of eyes 
and ears was there. There he stood, all clothed in 



MARTIN CHENEY. 237 

light, the Son of God, the chief corner stone uniting 
the two dispensations ; in himself the head over all 
things to the church. 

And, finally, the Father was there, and his voice was 
heard out of the beautiful cloud, saying ,• " This is my 
beloved Son." Gi-eat in the character of its members 
was this conference. 

2. It was great in its subject of converse. The glory 
of God in the salvation of the world ; peace on earth and 
good will to men ; the fulfilment of the law and the 
prophets ; the wonderful decease of Christ ; his great 
work and mission ; the plan by which God could be just 
and yet the justifier of him that believeth in Jesus ; — 
these were the various features of that great subject 
which called together that great conference. 

3. It was great in its object. We may suppose this 
to be to make known to his disciples more clearly his 
character and mission. Ist. He showed them that he 
was greater than Moses or the prophets. In this con- 
ference this was clearly seen ; his transcendant bright- 
ness and the voice from heaven clearly decided this. 
And this was important, as may be seen in Peter's 
strong attachment to Jewish rites. 2d. To show them 
that the law and the prophets were closing their mis- 
sion, and parting with their authority ; that a new dis- 
pensation was about commencing. 3d. To open before 
them a glimpse of heaven, or of the glorified state. 
See his raiment, his countenance ; it was somewhat 
like Paul's journey to the third heavens. 4th. In short 
to prepare the three, who were to witness his death, to 
stand firm and trustful, not staggering through unbelief 



238 I'lI'E OF 

at the promise of God, but to testify in faith, ^' This is 
the Son of God." And so in after years, Peter says, 
'' We have not followed cunningly devised fables — ^but 
were eye witnesses of his majesty." 

4. It was great in its results. It did impress them 
deeply and favorably. Peter exclaimed, '' It is good 
for us to be here." It did strengthen their faith. '' We 
heard him in the holy mount," was the decisive proof, 
which was given to skepticism, of Jesus being the 
Messiah. 

APPLICATION. 

1. We do well to ascend the mount for prayer and 
meditation, apart, aside, alone, or with a few disciples. 
It will be good to be there, especially if we take Moses 
and the prophets with us, and Jesus to expound them. 
Moses and the prophets to tell us what was and was to 
be, and Jesus to tell us what is and is to be. 

2. We are taught the transcendant character of the 
Son of God. Greater than Moses or Elijah, greater 
even than angels. Let us hear him reverently, accord- 
ing to the Father's direction. 

3. We see how to have a profitable conference. Im- 
itate Jesus in going up to commune with God ; and 
imitate the disciples in gazing on his glory, and listen- 
ing to the words of God. 

4. We see what it was that specially, deeply interested 
them — the decease which he should accomplish at 
Jerusalem. This also is what should most deeply in- 
terest us. 



MARTIN CHENEY. 239 

SERMON. 

THE LOOK OF LOVE. 

" And the Lord turned and looked upon Peter." — LuJce xxii. : 61. 

This was a wonderful look. It had a wonderful 
effect. There was a mighty power in it. It reached 
Peter's head and heart ; it touched his conscience and 
opened the flood-gates of the soul ; remembrance was 
awakened and penitential tears began to flow. 

It might perhaps be called a look of reproach, called 
forth by the deep ingratitude which the disciple had 
shown. Or it might be called a look of wonder, if Jesus 
Avho had foreseen and foretold this denial could feel 
wonder. Or it might be regarded as a look of pity over 
such Aveakness as had been disclosed. 

It was a revealing look. It revealed the character of 
Jesus, the heart of God, and the weakness and guilt of 
man. It revealed the interesting fact that the divine 
and human can meet and do meet. 

It was a look of love ; and our topic will be, The 
Look of Love. 

I. The eye that first beheld the earth rising from 
its formless state into order and life, the beauty of the 
beasts and birds and flowers, the first risirig and set» 
ting sun, the moon in her brightness, the stars in their 
grandeur, must have witnessed a most lovely appear- 
ance. Morning stars sang together, and the Sons of 
God shouted for joy. Something looked on them and 
they looked on something, and there was the look of love. 



240 Jui"^^ OF 

Again. Adam slept. He awoke, and there stood be^ 
fore him one so like him and yet so unlike, bone of his 
bone and flesh of his flesh ; 

" grace in lier steps, heaven in lier eye. 

In every gesture dignity and love." 

Adam looked on his heaven-formed bride, and it was 
the look of love. Eve looked on the God-given bride- 
groom, and it was the look of love. So when congenial 
spirits meet at the bridal-altar, there is the look of love. 

Behold the young mother gazing on her first born, 
and there you shall see the look of love ; and should 
that babe be in danger, that look of love shall rise 
almost to an agonizing intensity ; still it is love's look. 

Again. That was the look of love, when God gazed 
on the world with that deep interest for its welfare that 
gave his only begotten Son for its redemption. See 
that love embodied in Jesus weeping over Jerusalem, 
and at the grave of Lazarus. 

" O for this love let rocks and hills 
Their lasting silence break !" 
And this love looked out in the drapery of mourning 
from the cross, when, in the form and words of com- 
passion, it cried, " Father forgive them, for they know 
not what they do." 

And so that look appears when the love of God is 
shed abroad in the heart ; when the soul perceives the 
lovelines of truth, and the beauty of holiness, then by 
the soul's eye is the look of love discovered. And how 
shall it irradiate the countenances of the myriads that 
no man can number, when, on the mount of heavenly 
vision, they shall see Jesus as he is ! 



MARTIN CHENEY. 241 

n. What is implied in this look ? 

1. There is a source, origin, or cause, from whence 
it springs. There is a heart in which it is generated, 
and out from which it flows, as a spring of living water. 
Thus when we see the material world, with lovely face 
beaming upon us, we know there is a source whence all 
this beauty springs. So Avhen we see the moral being 
all radiant with moral beauty, we know there is a foun- 
tain from which it flows up to our view. So when the 

man face divine looks upon us in its sweetness, with 
its look of love, we know that down in the depths of 
the soul there is a flame of love that the waters cannot 
quench. 

2. It implies that there is a medium by which this 
feeling is communicated. What a wonderful power has 
the human countenance to express the soul's emotions ! 
Let malice and rage — those fires of hell — be in the 
soul, and how soon are they daguerreotyped on the 
countenance ! When Cain was wroth his countenance 
fell. How the face will tell of the troubled sea that 
cannot rest ! But when peace and joy and love fill the 
soul, it will be seen in the eye ; the whole face shall, 
glow with radiance. Let but the voice be heard, and 
it shall harmonize with the soul as it gives out its look 
of love. 

It implies that this look has its uses ; but these we 
shall see if we note, 

III. Its power. 

1. It has a revealing power. It tells of the source of 
love. It leads us back till we come to Him who is said 
to be Love. 1st. Creation is one of God's looks of love, 
21 



242 Ll^EE OF 

2d. Redemption is another of these looks of love. All 
along while this plan is being developed, God's face of 
love is seen looking out on us from the face of Jesus 
Christ. 3d. It tells of the joys which the Father has 
prepared for them that love him. 4th. It reveals our 
relationship to God, to angels, to the good and the 
pure. The look we see and the look we give tell who 
we are and to whom we belong. 5th. It reveals true 
happiness and how to obtain it. 

2. It has a transforming power. " Beholding with 
open face as in a glass the glory of the Lord, we are 
changed into the same image, from glory to glory." 
Like begets like. Hence the proverb, '' like priest, like 
people ;" that is, this is its tendency. A look of love 
has often produced a look of love where it had long 
been a stranger. 

3. It has a convincing power. How that look, in- 
dicated in the text, convinced Peter ! It gives often 
to the sword of the spirit its keenest edge. 

4. It has a reclaiming and subduing power. It lays 
hold on every moral chord of the soul, it enters the 
holiest of all in the human heart, and there pleads with 
the eloquence of tears the cause of Jesus. It melts the 
soul into tenderness, and then says, "reifwrw." 

APPLICATION. 

• 1. We learn the character of God. ^' God is love ;" 
and his looks through Creation and Redemption are the 
proofs. 

2. Jesus is the lovely One. In his moral character 
we behold it. His love looks out in his life and death 



MARTIN CHENEY. 243 

with great power to subdue. O sinner, behold that 
face ; scan that look. O backslider, look at that coun- 
tenance and let it melt you. 

3. We learn how to be happy. We must be loving, 
and we shall be beloved. An unloving being is wretched. 

4. We learn how to be useful. Be filled with love. 
This love fills God's heart, and so he creates and re- 
deems. This love fills the heart of Jesus, and so he 
works and dies. This love filled Paul's heart, and so 
he spends all cheerfully for the sake of Christ and of 
sinners. It fills Luther, and he becomes nerved for the 
battles of the truth. It fills Howard, and he spends 
fortune and life for the good of the outcast and impri- 
soned. Let it fill ours and our work shall be glorious. 

5. We learn the way to teach children. The look 
and the tone of love, prompted by the heart of love, 
shall act on them with a magic force. 

6. To give this look in all its power, love must fill 
the soul. The face is but the mirror, and the eye is 
but the window of the soul ; and so the look will show 
its features and reflect its image. 



SERMON 



A RECIPE FOR A HAPPY NEW YEAR. 

" Happy is he that hath the God of Jacob for his help, whose hope 
is in the Lord his God." — Ps. cxlvi. : 5. 

" Whoso trustcth in the Lord, happy is he." — Prov. xvi. : 20. 

" Jesus answered and said unto him, What I do thou knowest not 
now, but thou shalt know hereafter." — John xiii. : 7. 

Happiness has been said by a poet to be the aim and 
end of our being. Certain it is that all intelligent be- 



244 LIFE OF 

ings, from their very nature, desire and seek it. This 
implies that it is to some extent a lawful object of pur- 
suit, and shows the importance attaching to the subject. 

I. What is happiness ? It is enjoyment, more or 
less full, complete, perfect. To have physical, mental, 
moral, and spiritual joy ; to have all these departments 
of our nature ministers of pleasure. This is to be happy. 

II. What are the conditions of human happiness? 

1. We must be in harmony with om'selves. Every 
department and pcAver of our natures must be filling its 
true sphere, exercising its just measure of authority, 
and doing its appropriate work. The physical must 
not be sacrificed to the mental, nor the mental to the 
physical, nor the moral to either. 

2. We must be in harmony with our neighbor. As 
social beings we cannot be happy alone, nor indepen- 
dent of the aid of others. God has said, " It is not good 
for man to be alone ;^' and our nature and experience 
attest to its truth. And so he cannot be happy while 
hating his neighbor. He cannot spare his neighbor's 
sympathy and confidence. The absence of this har- 
mony with his neighbor fills the Avorld with evil. See 
the world as it has been ; war, slavery, intemperance, 
oppression ; would any of these evils exist if the second 
command had been kept ? 

3. We must be in harmony with God, — with God's 
character, will, law, word. God's law or will is in 
harmony with man's highest good ; and so harmony 
with himself and harmony with God mutually imply 
each other. By self we do not mean his appetites, 
passions, but his nature ; what he was designed to be, 



MARTIN CHENEY. 245 

and what he is capable of being. Now if man is in 
harmony with God's law, physical, mental, and moral, 
he is and must be happy. All beings are happy when 
they are fulfilling the end of their existence. 

I [I. What are the chief elements of this harmony 
with self, neighbor and God ? 

1. Faith, trust, or confidence in God. If there be 
a God he is all wise, all powerful, all good ; and so he 
is to be believed, trusted, confided in. As social beings 
and dependent, it is impossible to be happy without 
confidence. The child, the parent, the wife, the hus- 
band, the friend, the christian, find happiness here. 
They wish some breast on which to lean, some heart 
in which to confide. Look at the holy men of old 
when tried, how they looked up in confidence to God 
and grew peaceful and happy. Without faith happi- 
ness has no foundation, life no comfort. 

2. A right heart — a good conscience. Without a 
right heart no good conscience ; and without this last 
no happiness. A heart reproaching and condemning us, 
a guilty conscience goading us, must destroy happiness. 

3. Hope in God. All evils are bearable while hope 
is among them ; but without hope the heart breaks. 
So the Scriptures set a high value on hope. '' Hope 
thou in God," cries the Psalmist addressing his soul, as 
if assured that this would dissipate his sorrow. " Which 
hope we have as an anchor of the soul." '' For a hel- 
met the hope of salvation." Hope is essential to hap- 
piness, for often its promise of something better in the 
future is all the legacy left us. A wild, waste, howling 

wilderness would this world be without it. 
*21 



^' 



246 Zl-PE OF 

4. Love to God and man : love to truth, goodness, 
purity. Faith, hope, charity, or love, these three in 
the soul; zmd happiness is the sure resnlt. When these 
three great principles are in full exercise in the soul, 
then there is. 1st. a right heart : 2d. a good conscience ; 
3d. a meek, humble spirit; 4th, self-control : 5th, self- 
denial : 6th, an obedient spirit. Then in wishing all 
happy, and in aiming to make all happy, we are happy. 

lY. What proof is there that this is the true recipe ? 

1. Scripture testimony. The Old Testament says. 
•' Happy is that people whose God is the Lord :"" zmd the 
New Testament says, "happy are ye if ye do them.-' 
•' Who shall harm you if ye be followers of that which 
is good ?" •' Great peace have they that love thy law. 
and nothing shall offend them." " Fear not little flock, 
for it is your Father's good pleasure to give you the 
Elingdom."' •• All things work together for good to 
them that love God.'' 

2. Scripture examples. Enoch and Elijah, Daniel, 
Stephen, Simeon, John, Jesus. They tell of joy un- 
speakable and full of glory ; of peace like a river, pass- 
ing all imdersianding. " Mark the perfect man and be- 
hold the upright, for the end of that man is peace."' 

3. Observation. Men of faith, hope, love, are the 
happy ones. 

4. Experience. All who accept this recipe know 
that happiness is the sure result. 

5. Man's nature, relations, and faculties, all show 
that, in order to be happy, we must believe, must be 
clear from guilt, must love God and keep his command- 
ments. His nature can only thus be satisfied ; his re- 



f 



MARTliSI CHENEt. 247 

lations can only thus be honored ; his duties can only 
thus be performed. 

AP P LI C AT ION. 

1. We see one of the great, the almost universal, er- 
rors of men, viz : That riches bring happiness. They 
may aid in increasing and diffusing happiness, but can 
never create it. 

2. Another error seen here is, that fame will make 
one happy. A reputation resting on the popular opinion 
is but a bubble on the stream, a vapor in the morning. 
The fickle multitude may cry " Crucify him," before 
the echoes of their " Hosanna" have died away on the 
ear. In a word, we may see that happiness is not found 
in the outward. 

3. We see our duty. If unhappy, we should seek 
to know the cause. Why ? why ? why ? Is it thy 
poverty ? Is it thy misfortune ? Think. Is it not 
rather thy ambition ? Does not thy soul long to be 
greatest. Is it not thy temper unsubdued, and unre- 
strained ? Is it not thy stubborn will that refuses to 
bend to truth ? Thy proud mind that will not part 
with its haughtiness ? In a word, is not thy heart set 
on the earth ? Do you not sow to the flesh and look 
ifor heavenly fruit ? And then our duty is, 1st. To be 
happy ourselves. 2d. To teach our children how to be 
happy. 3d. To make all around us happy. 

4. Who will take this recipe home with them and 
'apply it ? Let me tell you, proud young man, vain 
young woman, that your visions of happiness, founded 
on outward things, will vanish like a dream, and make 



248 LIFE OF 

each year one of bitterer disappiontment, and deeper sor- 
row. But take this recipe, and the thousand wishes 
breaking, thoughtlessly and seriously, from the lips 
about you J will be realized in the enjoyment of a '< Hap- 
py New Year." 



SERMON * 

THE FUGITIVE SLAVE LAW. 

"We ouglit to obey God rather than men." — Acts^ v. : 29. 

Let us seriously and thoughtfully ponder this answer 
of the Apostle. Seriously, we say ; for, if we mistake 
not, we are called to decide the same question, at the 
hazard of fine, imprisonment, if not of death. 

I. Note first, that the authority to which they re- 
fused to yield, was the highest ecclesiastical authority 
in Judea ; and that they acted on the same principle 
when commanded to abjure Christianity by the Roman 
powers, even to martyrdom. 

II. What is implied in these words ? 

1. They do jiot imply that Family Government 
does not rightfully exist. " Children obey your pa- 
rents," is a divine command ; but even this obedience 
is required only m the Lord. We are not directly told, 
in the New Testament, what means may be employed 

* The date of this discourse is very nearly fixed by its subject, 
object, and allusions. 



MAETIN CHENEY. 249 

to enforce this command. The Mosaic code admitted 
of life taking in Family Government. 

2. They do not imply that there is no rightful 
Church government. Such government exists, and has 
its discipline marked out. " Obey them that have the 
rule over you," &c. 

3. Nor do they imply the non-existence of Civil 
Government. " The powers that be are ordained of 
God." These are recognized by the Apostles, and 
obedience to them enjoined in all things not contrary 
to God's law ; and submission to their penalties when 
refusing to obey, is likewise required. 

But these words do imply, 

1. That God is the supreme Ruler, Lawgiver, and 
Governor of individuals, families, churches, and na- 
tions. This is taught by Reason, by God's law, and 
by his Son. 

2. That God's law is universally binding on all his 
rational creation ; on men, angels, devils, churches, na- 
tions, courts, judges, juries, commissioners, congresses, 
presidents, kings, emperors, and constitutions. This 
higher law of the Most High God, is always and every 
where paramount. 

3. That any law or statute which contravenes the 
law of God, is destitute of authority in the sight of 
God, and should be treated as null and void ; — treated 
as Daniel treated the edict of Darius ; treated as Shad- 
rach treated the edict to bow down and worship the 
image ; treated as the Apostles treated the requirements 
of the Sanhedrim ; treated as the Son of God treated 



250 LIFE OF 

the propositions of Satan. It should be said to such 
a law, " Get thee behind me." 

4. That men are individually responsible to God 
for their conduct. We must give account of ourselves 
to God. Andj of course, all are to judge for them- 
selves how far they can rightfully obey Church or 
State. 

5. That unqualified obedience to God's law is 
binding, under all circumstances, in view of all conse- 
quences, and in spite of all threatened penalties. That 
law is never suspended. 

If these propositions be true, then may we not an- 
swer a question of deep interest that thrills the hearts 
of multitudes in the Free States ,• viz : What is our 
duty in reference to the Fugitive Slave Bill recently 
made a law by the United States' Congress ? and what 
is the duty of the Fugitive Slave ? 

(Here give the Law, and indicate how it is usually 
understood.) 

Its aim is to recover the fugitive, whose manhood 
prompts him to run the fearful risks of an attempted 
escape. It involves the wicked, heaven-defying claim 
of property in man ,* and it requires of all good citi- 
zens to recognize that claim and endorse it. 

It demands that we aid the Slaveholder in robbing 
our brother of his inalienable rights. 

It demands of us to crucify conscience, to stultify 
reason, and act as though the slave was a beast. 

It requires us to put in peril the liberty of every 
citizen in the North. 

It forbids us to obey the Golden Rule. 



MARTIN CHENEY. 251 

It forbids us to feed the hungry, clothe the naked, — 
to do what if we refuse to do we peril our souls. 
And now is it asked, what is our duty ? 

1. To refuse obedience to the law. 

2. To testify against the law. 

3. To mark and rebuke those who support the law, 
and especially the masters in Israel. 

4. To exert ourselves in all proper and moral forms 
to secure the repeal of the law. 

5. To remember and pray for its poor proscribed 
victims. 

6. To help the panting fugitive, and aid him in 
reaching a place of safety from the bloodhounds that 
are on his track, and from the liabilities of being taken 
back to his fearful prison-house. 

Friends, here is the alternative. Which will you 
obey, God or man ? Jesus Christ or Congress ? May 
none of us sacrifice mercy, in the persons of God's 
poor, to this monstrosity in civil legislation ; and, at 
last, meet the withering rebuke of Christ, — ^' Inas- 
much as ye did it not to one of the least of these, ye 
did it not to me." 



252 LIFE or 



SERMON: 

Addressed to Young Women. 

THE ELEMENTS OF FEMALE EXCELLENCE. 

" Many daughters have done virtuously, but thou excellest them 
all."— Proy. xxxi. : 29. 

These words are a portion of a most interesting de- 
scription of a virtuous woman. They are the words 
of King Lemuel, which his mother taught him. But 
who was Lemuel ? This is unknown. '' Certainly, 
not Solomon," says Dr. Clark. The description is 
written in the Acrostic form. The text is supposed 
to be the utterance of the husband of the woman, 
whose character had just been given. 

The woman here described, certainly sustained the 
marriage relation ; — yet she might be a young woman. 
Paul teaches that young women should be instructed 
to love their husbands. Be that as it may ; since all 
young women ought to be prepared to sustain with 
honor and respect that and every otlier proper relation 
into which they may be called to enter, I propose to 
call the attention of the young women of this audience 
to some things which I deem needful to form the char- 
acter of a virtuous woman, — to constitute one of those 
daughters which excel. 

L They should be intelligent. 

1. Young women sustain many relations, from 
which arise many duties. If ignorant of these rela- 



MAETIN CHENEY. 253 

tions and duties, how can they honorably sustain the 
one or perform the other ? And if they fail here, they 
fail, utterly fail, of securing the character indicated in 
the text. 

Every young woman sustains the relation of daugh- 
ter ; usually that of sister, and prospectively that of 
wife, and mother. Ignorant of the duties connected 
with these relations, she can never be the excellent 
daughter, wife, or mother. For example ; if she be 
ignorant of the laws of health, then may she ruin her 
own and that of those most dear to her. This may 
be done by badly ventilated rooms, ill adjusted dress, 
and badly prepared or improper food. 

She should know what dress is fit for herself, and 
what is fit for her husband and children, if she have 
them ; and she should not only know what is fit, but 
how to prepare and keep it in order. She needs to 
know the art of being neat — not simply of seemmg to 
be so — and of keeping others so about her. 

She should know how to prepare food that is health- 
ful and savory. You may, perhaps, smile at these re- 
marks, and be ready to curl your lip with scorn ; but 
let me say to you young women, in all seriousness, 
that, unless you have a knowledge of household du- 
ties, the language of the text can never apply to you. 
Neglect these admonitions you may, but it will be at 
the hazard of one day weeping as did an accomplished 
lady, because she could not make good bread. Your 
face may be beautiful, your form elegant, your voice- 
sweet, your reading extensive, your performances on 
the Piano inimitable ; but poor bread from month to» 
32 



254 



LIFE OE 



month will spoil it all. Fathers, mothers, husbands, 
children, need good bread. 

2. Young women have minds, intellect, mental fac- 
ulties, as well as physical. Hence the need of know- 
ing what those faculties are, their use, the conditions 
of their improvement ; and without such knowledge 
you can never excel. 

3. Young women have social relations. God has 
said, '^ It is not good for man to be alone." True, this 
marriage relation is optional. But the finger of God 
points so clearly in one direction, that we have little 
doubt of his will. 

How much knowledge is needed here ; and yet how 
shrouded in darkness and ignorance is this subject. 
This relation, so full of importance, and so fruitful of 
wide and lasting consequences, is entered into with the 
strangest thoughtlessness ; and wretchedness, misery, 
woe, and premature death — yea, even to the third and 
fourth generation — are the results. If in any earthly 
relation young women need knowledge, it is here. 

But Avho shall utter a warning voice ? Fathers and 
mothers, sons and daughters, seem to treat the marriage 
institution as a great speculation, deceiving and being 
deceived. He that hath ears to hear let him hear. 
Young women, enter not this relation till you know its 
duties, and can and mean to fulfil them. 

In their social intercourse young women should know 
what is meant by good manners, good behaviour, the 
treatment of all with courtesy. 

4. Young women have souls — have the moral 
sense ; and so sustain moral relations. They have a 



MARTIN CHENEY. 255 

Creator, a Redeemer, and should understand their obli- 
gations to them. They have a soul relation to all the 
human family, and hence are bound to love their neigh- 
bors as themselves. 

In short, they should know their physical wants and 
how to supply them ; what their social needs are, and 
how to supply those needs ; what their moral nature 
needs and how to supply those needs. They should 
know their relations and obligations to God ; their re- 
lations and obligations to their neighbor ; the value and 
importance of time and influence ; what they should 
be and what they should do. All this their intelligence, 
if it be what it ought to be, will teach them : and all 
this ignorance will hide from them. 

II. Female excellence requires the possession of a 
good moral and christian character. The elements of 
such a character you will find specified in Phil. iv. : 8. 
Whatsoever things are true, honest, just, pure, lovely,and 
of good report. These principles must be set like gems 
in your moral nature, — Daguerreotyped on the heart. 
Then will you be Kings' daughters indeed, all glorious 
within ; and a beautiful moral character will be the re- 
sult. When such a character as this is developed, there 
will be seen a virtuous woman, excelling even the Jew- 
ish matron. Such, of course, will be meek, mild, ten- 
der, pitiful, courteous, compassionate, making garments 
like Dorcas, weeping and breaking the costly box like 
Mary, last at the Cross, and earliest at the Sepulchre, 
doing what they can in Mercy's cause, like the Frys 
and the Dixes — 'sisters of charity' indeed. Their 
motto will be that furnished by the singing angels, — 



256 LIFE OF 

« Glory to God in the highest, on earth Peace, good 
will to men.' 

III. The female character can never attain its proper 
development, miless the temper be properly cultivated 
and controlled. An uncontrolled temper destroys hap- 
piness, and mars character in all ; but is peculiarly of- 
fensive in young women — daughters, sisters, mothers. 
It utterly unfits for the performance of any duty as it 
should be done. Sweetness of disposition will atone 
for many, very many, outward defects, but no excel- 
lence will atone for a bad temper. With a sweet dis- 
position, a young woman becomes the desired one of 
every circle, bringing light, joy, and happiness, in her 
train. She brings a wealth above gold or rubies ; a 
joy which no beauty could bestow. 

Such an one lightens the infirmities of age, and 
stamps her beauteous spirit on childhood's tender heart. 
On her tongue truly is the law of kindness, and where 
she goes she scatters moral sunshine in her path. 

" Blessed temper, meek and mild, 
Docile as a little cMld." 

Such sweetness of spirit would I have all the young 
women possess. 

Need I present a picture of the opposite, ill-natured, 
violent, passionate, unreasonable, impatient, fretful, 
spirit ? Alas, for those who possess, and those who are 
obliged to endure such a temper as this ! 

lY- Another thing needed to form a character for 
excellence like that in the text, is Industry. Such was 
the virtuous woman of King Lemuel. She was no 



MARTIN CHENEY. 257 

idler, no gossip, no tale-bearer ; but she put her hand 
to the work. She made ' footprints on the sands of 
time.' Her influence was felt. She was a busy body, 
not in others' matters, but in her own duties. No in- 
dolent, lazy young woman, can ever win the prize of 
excellence. 

Y. But to be what we ought to be, that must be 
done which ought to be done. Our duties must not 
only be known, but performed, and performed now — 
to-day. 

Our duty to ourselves, body, mind, and soul, must 
be done. 

Our duty to our children, husbands, fathers, neigh- 
bors, &c., must be done. 

Our duty to our God and Savior must be done. 

Our time must be improved, and our influence exerted. 

In fitting ourselves for life's great work and heaven's 
great rewards, work is to he done. 

Among those duties let me allude to a few. 

1. Be decided. Let no consideration induce you to 
act contrary to your convictions. Follow not the mul- 
titude to do evil. 

2. Be careful of your associations, your compan- 
ions. Give no countenance to the immoral of either 
sex. Remember your character is too valuable to be 
trifled with. Give no countenance to a young man of 
licentious or dissipated habits, and be not deceived by 
professions. It is possible to smile and smile and be a 
villain. 

3. Avoid corrupting books. All fiction is not in^ 
jurious, but novels in general are trash, or worse. 

*22 



258 LIFE OP 

4. Beware of corrupting amusements. The Circus, 
the Theatre, &c., are generally of this character. 
There may be some good there, perhaps, but, in order 
to get it, you run too much risk. Young people have 
their parties and plays ; they m_ay or may not be inno- 
cent. Let your amusements be rational ; not childish 
or immoral. 

5. Night associations, night company keeping, and 
late hours, are bad. They are evil, and tend to evil as 
do almost all works of darkness. A word to the wise 
is sufficient. In any association where you may be, if 
anything immoral is introduced, leave it instantly, if 
possible. Make no compromise with sin. 

6. Is it needful for me to urge the misery and woe 
which the strange woman — the opposite of the virtuous 
woman — brings on herself and others ? There is no 
deep more profound than that to which the vicious 
woman descends. No misery more keen than that 
which she feels. No influence more contaminating 
than hers. She is a moral malaria, breeding death 
wherever she goes. Let young women avoid every 
avenue which would lead to such a character and end 
as this. May the young women of this congregation 
be saved from any such fate. 

7. Do you wish to be loved ? I know you do ; 
loved permanently, to be worthy of being loved, loved 
forever ; loved by father, mother, brother, sister, hus- 
band, children, friends ; loved by Jesus, by your Hea- 
venly Father. Th^n be lovely, be virtuous. If you 
wish to b3 despised, scorned, hated, now and ever — 



MARTIN CHENEY. 259 

which I know you do not — then be idle and vicious, 
obstinate and ill-tempered. 

In short, motives high, deep, wide, strong, urge you 
to be what you should be. '' Educate the mothers," 
said the Indian Chief. " What shall be done for 
France ?" asked Napoleon of Madame De Stael. " Give 
her mothers," was the reply. Let the young women 
make themselves what they may be and ought to be, 
and the mothers we shall have ; and having them we 
shall have husbands and fathers and children. Many 
a moral desert would bud and blossom as the rose, and 
countless thousands rise up gratefully in the good time 
coming, and say ; '' Many daughters have done virtu- 
ously, but thou excellest them all." 



260 LIFE OF 



CHAPTER XIII. 
DISCOURSES. 

It has already been stated that Mr. Cheney's public 
discourses were seldom written. In the last years of 
his life, he was induced to write more than formerly ; 
and we have a few discourses from his pen which were 
fully written out by his own hand before their delivery. 
The two Essays which follow, were prepared for the 
Rhode-Island Ministers' Meeting, consisting principally 
of Freewill Baptist Ministers, who had united for the 
purpose of securing mutual improvement. The exer- 
cises consisted, chiefly, of reading and criticising Es- 
says on the various moral and religious topics which 
were, from time to time, selected and assigned to the 
members. They are among the latest of his produc- 
tions. 

ESSAY. 

THE ATONEMENT. 

" Were the sufle rings of Christ in the Atonement 
vicarious?" 

On this question we remark, 

I. " It is a faithful saying, and worthy of ail accep- 
tation, that Christ Jesus came into the world to save 



MAETIN CHENEY. 261 

sinners." Such is the record of the New Testament. 
His advent was announced by a Star before unseen, 
and heaven's minstrelsy over the plains of Judea. The 
wise men's mission, a troubled king and city, were 
harbingers of his approach. A stern voice was heard 
in the wilderness, crying ; — '^ Prepare ye the way of 
the Lord, make his paths straight." On the banks of 
Jordan was seen the emblem of the spirit, and the 
voice of the Most High was heard, saying, — " This is 
my beloved Son, in whom I am well pleased." That 
heaven's power and goodness had come to earth, was 
attested by the opening of the eyes of the blind, the 
unstopping of the ears of the deaf, by the loosened 
tongues of the dumb, the leaping of the lame, and the 
raising of the dead. That wondrous wisdom had come 
to earth, might be known by the listening thousands 
who hung on the lips of Jesus, and wondered at the 
gracious words that proceeded out of his mouth. Truly 
the Light and Life were manifested ; — the Son of God 
had come into the world. 

II. We note that such a Being had been announced 
and anticipated. Jacob spoke of a Shiloh, Moses of a 
Prophet, and Isaiah of a God with us, of the Wonder- 
ful, and of the Lamb ; and Malachi of the Messenger 
of the Covenant. 

III. We note that the Prophets announced that he 
would be a suflferer. Isaiah speaks of his face being 
marred, of his being wounded, bruised, despised, re- 
jected, and of the Lord's laying on him the iniquity 
of us all. He announced himself that he should, must, 
and ought to suffer ; that he should be taken by wick- 



263 LIFE OF 

ed hands and slain ; and speaks of laying down his 
life and of giving his life a ransom for all. 

IV. We note that he did suffer. He was reviled, 
persecuted, slandered, betrayed and scourged. He was 
mocked and nailed to the cross. " He was obedient 
unto death." 

Y. The Apostles testify that he suffered. Paul says 
died — for our sins. Peter says he died the just for the 
unjust ; he bore our sins in his own body on the tree. 
The Spirit is represented as testifying of the sufferings 
of Christ ; and Paul speaks of filling up of the suffer- 
ings of Christ. And the writer of the Epistle to the 
Hebrews speaks of the Captain of our salvation being 
made perfect through sufferings. His agonies, his 
groans, his wounds, tell us that he did suffer. Heaven 
and earth attested to this. 

VI. We note that the scripture record is that he suf- 
fered for us. It says wounded for our sins, bruised for 
our iniquities. By his stripes we are healed, says Peter, 
quoting Isaiah, who says, the Lord laid on him the ini- 
quities of us all. Peter says, bore our sins in his own 
body on the tree. Paul says, whom God hath set forth 
to be a propitiation through faith in his blood, to declare 
his righteousness for the remissio?i of sins. John says 
he is the propitiation for our sins, and not for ours only, 
but /or the sins of the whole world. Paul speaks of re- 
demption through his blood. Peter speaks of being 
redeemed by the precious blood of Christ. The blood 
of Christ cleanseth, says John. Shedding of blood, and 
giving life, and dying /or us, show clearly that our sal- 
vation is closely connected with the sufferings of Christ. 



MARTIN CHENEY. 263 

VII. We note that the language of scripture and the 
names given to Christ indicate that he was the me- 
dium through or by which we are saved. Thus speaks 
Peter ; neither is there salvation in any other ; for there 
is none other name under heaven given among men 
whereby we must be saved. Paul says that there is 
one mediator ; and that God, for Christ's sake, has for- 
given us. John says, we have an advocate with the 
Father ; and the author of the epistle to the Hebrews 
says, he ever liveth to make intercession for us as 
our great High Priest ; and Jesus declares, without me 
ye can do nothing ; I lay down my life for the sheep ; if 
I be lifted up I will draw all men unto me ; this is my 
blood which is shed for many for the remission of sins. 
John the Baptist cried, behold the Lamb of God which 
taketh away the sins of the world ! Paul connects the 
death of Christ with the law and sacrifices ; thus, — al- 
most all things under the law are purged with blood, and 
without the shedding of blood there is no remission. He 
represents that it is impossible that the blood of bulls 
and of goats should take away sin, but that the blood of 
Christ, who through the eternal Spirit offered himself 
without spot unto God, purges the conscience from dead 
works to serve the living God. Thus the bloody sa- 
crifices of the law are seen to be the foreshadowing of 
that blood which purges according to Paul, which 
cleanseth according to John. 

And this mediation, and advocacy, and intercession, 
and propitiation, and blood-shedding, and life-giving, 
all indicate suffering ; and suffering closely connected 
with man's redemption, restoration, reconciliation, and 
salvation. Yet, let it be observed, that all this work, or 



264 LIFE OF 

endarance, or suffering of Christ, was not to change 
God's disposition or character ; for all this work and suf- 
fering are but the outgushing of that love which spared 
not his Son. 

We come now to the question, Were the sufferings of 
Christ in the atonement vicarious ? 

Let us get at the signification of these words. Vica- 
rious is thus defined. '' 1. Deputed, delegated. 2. Act- 
ing for another ; filling the place of another ; 3. Substi- 
tuted in the place of another, as a vicarious sacrifice." 

Atonement is thus defined. ^' 1. Agreement, concord, 
reconciliation after enmity or controversy. 2. Expiation, 
satisfaction, or reparation made by giving an equivalent 
for an injury. 3. In theology, the expiation of sm made 
by the obedience and personal suffering of Christ." To 
this question we reply, 

1. That, if by vicarious be meant substitutional, 
then, if Christ suffered the actual penalty due to sinners, 
his sufferings were vicarious. 

2. If he suffered an equivalent for the actual penalty, 
then were his sufferings vicarious. 

3. If his sufferings were a governmental expedient 
intended to show God's hatred to sin and satisfy public 
justice, as it is sometimes termed, then were his suffer- 
ings vicarious ; being substituted for that purpose for 
the actual infliction of suffering on the offenders. For 
that purpose^ we say, for this theory supposes that 
pardon might be bestowed on the condition of simple 
penitence, if it would not injure the universe thus to be- 
stow it. 

4. I do not see but we must also answer this ques- 
tion in the affirmative, even if we adopt Dr. Channing's 



MAETIN CHENEY. 265 

view, or even that of the Unitarians generally. Dr. C. 
says : — 

'' A difference of opinion exists among Unitarians in 
regard to the precise influence of Christ's death in pro- 
curing our forgiveness. Many suppose that this event 
[Christ's death] contributes to our pardon, inasmuch as 
it was the principal means of confirming his religion, 
and of giving it a power over the mind ; in other words 
that it procures forgiveness by leading to that repentance 
and virtue which constitute the great and only condi- 
tion on which forgiveness is bestowed. Many of us are 
dissatisfied with this explanation, and think that the 
scriptures ascribe the remission of sins to Christ's death, 
with an emphasis so peculiar, that we ought to consider 
this event as having a special influence in removing 
punishment, though the scriptures may not reveal the 
way in which it contributes to this end." 

Dr. Dwight makes the agency of Washington, and of 
man generally, vicarious. He quotes James, — ^- Is any 
sick among you ? Let him call for the elders of the 
church," (fcc. ; and thinks the forgiveness of sin is made 
to depend on the intercession of others ; and that this 
very agency will convert the world, instrumentally. — 
If this be a proper use of the word vicarious, then Christ's 
suff'erings are certainly so, and so are the labors and 
suff'erings of all good men. 

The question however is still before us ; What had the 
sufl'erings of Christ to do in procuring man's redemption > 
That they were needful, is seen in the fact that they 
were endured and that they are pronounced needful by 
the suff'erer. But why needful? we ask. Was it ta 
23 



266 LIFE OF 

change the disposition of God, and make him placable ? 
Was it to take the thunder from the Father's hand and 
turn his wrath to grace ? So it has been sometimes 
thought. But this cannot be correct j for the mission 
of Jesus is the fruit of God's love, instead of God's 
love being a fruit of Christ's mission. The love of 
God was the same before as after Christ hung on the 
cross. 

Why then, we ask again, did Jesus suiFer ? Was it 
to endure the penalty of the law ? If this penalty be 
what it has been supposed to be — eternal damnation — 
then we certainly cannot answer in the affirmative ; for 
whatever be meant by bearing our sins in his own body 
on the tree, Christ has not been eternally damned. Or 
if it be said that this penalty be moral death or alien- 
ation from God, none, surely, will contend that Christ 
endured this — he never felt condemnation, nor had any 
other than feelings of the deepest sympathy toward 
God. Besides, can our sense of justice fail to receive a 
shock, when a penalty, due to the guilty, is transferred 
to the innocent ? And yet this seems to be the view 
of this subjet taken by many. Bearing our sins means, 
with them, suffering the penalty which would other- 
wise have been inflicted on us, and which we justly 
deserved. It may be asked again whether, if justice 
required its infliction on the guilty, it could be satisfied 
with its infliction on the innocent ? And if justice de- 
mand that it fall on the guilty, will it not require the 
infliction of the whole penalty ? This view of the sub- 
ject is full of difficulty, and, in consequence, has been 
given up by many. 



MARTIN CHENEY. 267 

But the question returns, Why was it needful for 
Christ to suffer ? Was it that God's law might be main- 
tained ? He had said, " in the day that thou eatest 
thereof thou shalt surely die." Now if that threatened 
penalty was eternal damnation, then as Milton sa3rs,^ — 

■ " die he or justice must ; unless 

Some other pay the dreadful forfeit." 

That is, the sinner must be damned eternally, or some 
other one suffer an equivalent to that penalty. And as 
this has not been and cannot be done, we conceive this 
was not the import of the threatening. The threaten- 
ing must have been moral damnation or its understood 
equivalent. 

But once more the question returns, Why was it need- 
ful that Christ should suffer ? Was it, as Paul says, that 
God might be just and the justifier of him that believeth 
in Jesus ? This is without doubt the true reason of 
Christ's being a propitiation. But why could not God 
justify, — that is pardon and accept — a penitent and 
trusting sinner w-ithout this propitiation ? Because, it 
is said, that justice demanded, not absolutely the dam- 
nation of some one, or the actual infliction of the full 
penalty of the law, but it had such a demand that God 
could not, in justice to the universe, pardon even a 
world of penitents without giving to the universe evi- 
dence of his displeasure against sin ; and that was done 
by the sufferings of Christ ; that in the bruised, marred, 
scarred, bleeding Savior, was seen that displeasure ; that 
in the tears, groans, and agonies, of God's well beloved, 
was seen, by the universe, the Father's hatred of trans- 
gression. And this, we believe, is the most popular 



268 LIFE OF 

view of the orthodox church at present. Fuller holds 
this view and calls it substitution. So also teach 
Dwight and Jenkyn. 

Others there are, who see no need of such govern- 
mental exhibition, and find no such reason assigned for 
his sufferings in the scriptures. They find, or think 
they find other reasons which leaves nothing in his 
sufferings unexplained. They say, 1st. The work he 
had to do brought with it the necessity of suffering as 
preparatory and associative. They say that Christ 
learned obedience by the things which he suffered ; and 
that he was tempted in all points like as we are to pre- 
pare him to succor us who are tempted ; to enable him 
to be touched with the feeling of our infirmities. Thus 
it pleased him in bringing many sons unto glory, to 
make the Captain of their salvation perfect through 
sufferings. 

2d. Christ was manifested to destroy the works of 
the devil, and this must be done by suffering. It is 
through death that he destroys him who has the power 
of death, that is, the devil, and hence it is urged that a 
large portion of his sufferings arose from his conflict 
with the powers of darkness,— a conflict involved fun- 
damentally in his mission, The strong man armed 
must be bound, and this could not be done without suf-^ 
fering. According to these views, his sufferings wer^ 
only what he must of necessity meet in being the light 
of the world, — an example to men, in removing the 
obstacles to his success. 

Others again, dissatisfied with all these views, assert 
that it was needful for Christ, in his life and sufferings, 



MARTIN CHENEY. 269 

to consecrate or re-consecrate the desecrated law of God, 
and give it a more exact and imminent authority than 
it had seemed to possess before, in order to make men 
penitent, and feel the need of forgiveness. Says Horace 
Bushnell : — 

'' My doctrine is summarily this : — that, — excluding 
all thoughts of a penal quality in the life and death 
of Christ, or of any divine abhorrence to sin exhibited 
by sufferings laid upon his person ; also dismissing as 
an assumption too high for us, the opinion that the death 
of Christ is designed for some governmental effect on 
the moral empire of God in other worlds ; excluding 
points like these, and regarding every thing done by 
him as done for expression before us, and thus for effect 
in us, — he does produce an impression on our minds of 
the essential sanctity of God's law and character which 
it was needful to produce, and without which any pro- 
clamation of pardon would be dangerous j any attempt 
to subdue and reconcile us to God ineffectual." 

'' On one side it is affirmed, that God could not for- 
give sin without either an equivalent suffering, or an 
equivalent expression of abhorrence against sin made 
by suffering, in the place of punishment. On the other 
side, since this doctrine, in either form of it, seems to 
involve something offensive to our moral sense, or re- 
pugnant to our ideas of God, it is affirmed that God, out 
of his simple goodness or paternity can and will forgive 
every truly penitent sinner. Satisfied with neither 
doctrine, I venture to suggest, as the more real and rea- 
sonable view, that, in order to make men pe?iitent, 
and so to want forgiveness — that is, to keep the world 
*23 



270 LIFE OF 

alive to the eternal integrity, verity and sanctity of 
God's law — that is to keep us apprised of sin and deny 
us any power of rest while we continue under sin — it 
was needful that Christ, in his life and suffering, should 
consecrate or re-consecrate the desecrated law of God, 
and give it a more exact and imminent authority than 
it had before : this too, without any thing of a penal 
quality in his passion ; without regarding him as bearing 
evil to pay the release of evil ; as under any infliction 
and frown of God ; and yet doing it by something 
expressed in his life and death." 

Well, but what are your views? it will be asked. I 
answer, that I have held and now hold, as far as I 
know, the governmental theory. Yet I may hold some 
views which may be thought, and which may be, in- 
consistent with that theory. 

1. I am satisfied that the sufferings of Christ did 
not make God placable ; because God in his attributes 
and character is unchangeable ; and because Christ and 
his mission and sufferings are the fruit of God's love. 

2. I am satisfied that Christ did not bear the penalty 
or consequences of our sins actually and fully: for, 1st. 
Penitent sinners suffer even for past sins ; which, if 
Christ actually bore them in purpose or in fact, would 
involve double punishment. And, 2d. As he died for 
all, then all have suffered in a substitue, and can justly 
suffer no more. 

3. Although an innocent being may suffer on ac- 
count of a guilty one — either voluntarily or involunta- 
rily — yet our sense of justice and equity, — the voice of 
Ood in the soul, the man in the breast — is wounded at 



MAKTIN CHENEY. 271 

the infliction oi^ penalty upon an innocent being which 
was due to a guilty one. We can look with admiration 
on a mother suff'ering even unto death for a beloved 
child ; yet how should we be shocked at seeing a mother 
nailed to the cross instead of a guilty child ! And the 
same objections lie against an equivalent. As there is 
no transfer of moral character, so there is no transfer 
of penalty conformable to our sense of justice. There 
may be a reason why the penalty should not be inflicted, 
but none why it should be transferred. 

4. That whatever of substitution there may be in 
Christ's suff"erings, the main object of them is to bring 
back a revolted and alienated world to God ; or to make 
men penitent. And, further, I will say that, if all im- 
penitent beings could have been brought to penitence, 
or if they would have been as likely to become peni- 
tent without as with the sufl*erings of Christ, I see no 
reason why he should sufl'er. And more still ; that, if 
a sinner is truly penitent, the character and word of 
God teach us that he would be — must be — accepted of 
God. 

5. And, finally, let it be noted that the terms Medi- 
ator, Advocate, Intercessor, Redeemer, &c., indicate the 
doing of something by him who bears these names, on 
account of which we obtain Avhat we should not have 
obtained had not that something been done. And this 
something was done for the purpose of eflfecting a 
reconciliation between God and the sinner, or, more 
properly, of reconciling the world to God. '' God was 
in Christ reconciling the world unto himself." And 
further, I would with gladness observe, that, as Media- 



272 LIFE OP 

tor, Advocate, Intercessor, Redeemer, Savior, the work 
and sufferings of Christ are the great and only medium 
by which we are brought to repentance, are renewed, 
reconciled, made heirs of God and joint heirs with 
Christ. So that, adopt which theory we may, if we 
repent of our sins and believe on Christ as such medium, 
we shall at last heartily unite in the song, " Worthy is 
the Lamb that was slain !" 



ESSAY 



MORAL OBLIGATION. 



Christian Brethren : — In accordance with the ap- 
pointment of your Committee at the last meeting, I 
would invite your attention to a few thoughts on Moral 
Obligation. The term Obligation is thus defined by 
Webster : " 1. The binding power of a vow, promise, 
oath, or contract, or of law, civil, political, or moral, 
independent of a promise ; that which constitutes legal 
or moral duty, and which renders a person liable to co- 
ercion and punishment for neglecting it. 2. The bind- 
ing force of civility, kindness, or gratitude, when the 
performance of a duty cannot be enforced by law. 3. 
Any act by which a person becomes bound to do some- 
thing to or for another, or to forbear doing something. 
In law, a bond with a condition annexed, and a penalty 
for non-fulfillment." 

The term Moral is thus defined : — ^' 1. Relating to 
the practice, manners, or conduct of men as social be- 



MARTIN CHENEY. 273 

ings in relation to each other, and with refereace to 
right and wrong. 2. Subject to the moral law, and 
capable of moral actions ; bound to perform social du- 
ties. 3. Supported by the evidence of reason or prob- 
ability founded on experience of the ordinary course of 
things. 4. Conformed to rules of right or to the di- 
vine law, respecting social duties ; virtuous, just. 5. 
Conformed to law and right in exterior deportment. 
6. Reasoning or instructing with regard to vice or vir- 
tue. Moral law, — the law of God which prescribes 
the moral or social duties. Moral sense — an innate or 
natural sense of right and wrong. Moral Philosophy — 
the science of manners and duty." 

With these definitions before us, we proceed to con- 
sider, briefly, the Nature and Extent of Moral Obliga- 
tion. Its Nature will be seen in what is implied in it. 

I. The existence of moral beings ; or of beings 
possessing a moral nature. Worlds of matter may ex- 
ist in all the diversified forms given to them by wis- 
dom, grandeur and beauty. Attraction, affinities, re- 
pulsions, light and darkness, cold and heat, tornado 
earthquake, volcano, all these may be about us ; yet 
divide, and subdivide, combine and recombine, add or 
subtract, we search in vain among all these wonders for 
anything upon which we can predicate moral obliga^ 
tion. We see motion, but only as bodies are acted on 
by foreign powers ; we see arrangement, but no ar^ 
rangement taking place without extrinsic agencA^. We 
see nothing developing a moral nature in any particle 
of matter, or in any combination of its particles. We 
are forbidden to ascribe a moral nature to a stone or 



274 LIFE OF 

tree, to sun or stars. And why ? Because we perceive 
certain elements to be absolutely needful to constitute 
a moral nature, and these elements are wanting to 
matter. 

Again. We examine a world of sentient beings. 
Beauty, order, and skill are there ; yea, more ; sensation, 
feeling, life, are there ; but we search in vain for a 
moral nature, a moral being, in all the vast variety of 
animated nature. We find that which seems to make 
some approach to a moral nature ; there is instinct with 
its unerring guidance, and a measure of intelligence, 
sagacity, and discernment, which make an approach to 
reason. The approach is indeed so close that it is some- 
times difficult to discern the difference. Still, among 
them all we fail to discern the consciousness of right 
and wrong, a sense of guilt, which indicate the pres- 
ence of a moral nature. As we have said, moral obli- 
gation implies moral beings, and moral beings must 
have a moral nature ; and, as yet, in the material and 
animal worlds such a nature is not to be found. 

Bat what is a moral nature ? is an appropriate and 
important inquiry. We answer, that a moral nature is 
that which has, 

1st. The faculty or power of acquiring knowledge ; 
the possession of the perceptive and reflective faculties 
by which the relations of things are seen. It is by 
means of this faculty that we perceive the difference 
between square and round, and angular, the relation 
between two and four, the relation between father and 
son, mother and daughter, &c. 

2d. A moral nature is one that has what is some- 



MAETIN CHENEY. 275 

times called the moral sense, or conscience. In the 
possession of this faculty, there is not only ability to 
perceive the relations of matter, scientific relations, the 
relations which give rise to the grand, the sublime and 
the beautiful, but ability to perceive moral relations, 
and to feel impressed by moral qualities. There is a 
perception that some things are right and others wrong ; 
and a feeling of approbation or of condemnation for 
things done or undone. 

These two united elements will constitute a moral 
nature, and a moral nature is necessary to constitute a 
moral being. I know not as the perceptive and reflec- 
tive faculties ever are or ever can be separated from the 
moral sense, but both are necessary to constitute moral 
beings, or to lay a basis for moral obligation. 

II. Moral Obligation implies law. It is diflicult, if 
not impossible, to conceive of moral beings, as above 
defined, without the existence of law. '' Those having 
not the law, are a law unto themselves, which shew 
the work of the law written in their hearts." That is, 
the idea of law is inseparable from a being possessed 
of a moral nature. The scriptures make law essential 
to transgression ; and where transgression cannot be, 
there can be no moral obligation. Law, which is a 
rule of life or conduct, is either human or divine ; either 
positive or moral. Human law rests on human author- 
ity ; divine law on divine authority. Positive laws are 
those which rests simply and solely on the command ; 
and obligation ceases when the command is withdrawn 
or superseded, as circumcision or baptism. Moral laws 
are those which are founded in the nature and relations 



276 'Ll'E^ OP 

of things, and can never be annulled or superseded 
while the nature and relations of things continue to 
exist. Moral obligation supposes that such laws exist. 

III. Moral Obligation implies that there exists an 
authority to enact and enforce such laws. All laws 
imply a lawgiver ; and moral obligation supposes that 
rightful authority exists to enact such laws. Moral 
obligation implies law. Law implies a lawgiver ; and 
a lawgiver implies authority to enact law ; and moral 
obligation will hold only as the law is holy, just and 
good, and the lawgiver is possessed of rightful au- 
thority. 

From these remarks we learn the nature of moral 
obligation. 

1st. It can exist only among beings possessed of a 
moral nature. 

2d. It can exist only where there is law, — and law 
holy and just. 

3d. It can exist only where there is rightful author- 
ity to enact laws to bind moral beings. So far as we 
can see, take either of these elements away, and there 
can be no moral obligation. For, without law, there 
could be no moral obligation ; and without a supreme 
authority there could be no such law ; and without 
moral beings there could be nothing over which to ex- 
ercise such authority. 

Second. What is the Extent of moral obligation ? 

I. It binds all moral beings ; — all beings who have 
a moral nature, or the moral sense. All beings who 
have not the moral sense or conscience, are not morally 
obligated — all beings, we say. The beast, the bird, 



MARTIN CHENEY. 



277 



the fish, are not under moral obligation, because they 
have not the moral sense. Nor is the infant, or idiot, 
or insane man, for the same reason. The last may- 
have been under moral obligation, and may be so again, 
but is not, and cannot be, while insanity lasts. All else 
than these, thus deficient, are bound. It binds Jehovah, 
the Lord Jesus, holy angels, holy men, wicked men 
and wicked angels, and Satan himself All these, un- 
less their moral sense is destroyed, are under moral ob- 
ligation ; all being under law ,• all being under rightful 
authority ; all having the perceiving powers ,• all hav- 
ing the moral sqjise. It may, perhaps, be thought that 
the Supreme Being should be excepted. But he acts 
in accordance with the infinite law of rectitude in his 
own breast. Others may say that Satan and wicked 
spirits should be excepted. If they are insane, perhaps 
they may, but not otherwise ; for, unless they have 
lost the powers or the use of the powers which consti- 
tute a moral nature, they must still remain under moral 
obligation. 

II. It binds them in all time. In whatever portion 
of time a moral being exists, there will moral obliga- 
tion lay its claim upon him ; and if such beings exist 
eternally, then will they be eternally obligated ; un- 
less, as we said before, they lose their moral nature. 

HI. It binds them in all places. Moral obligation 
is not graduated by latitude, or longitude, or altitude. 
Cold and heat make no changes in moral obligation, 
unless they change the moral nature of beings. ' From 
Greenland's icy mountains, to India's coral strand ;' on 
earth's broad prairies or lofty hills, moral obligation re- 
24 



278 LIFE OF 

mains the same. And, as in science, should another 
planet be discovered, we might know that the law 
which governed other planets ruled there also ; so, 
wherever in God's vast universe families of moral be- 
ings shall be found, there also will moral obligation as- 
sert its claims. In a word, its nature shows its extent. 
When and where moral beings exist, then and there 
will moral obligation exist. 

These views of moral obligation seem to us to be in 
harmony with God's word. Paul says, it is accepted 
according to that a man hath, and not according to that 
he hath not ; that where no law is there is no trans- 
gression. And Jesus says, Where much is given much 
will be required ; and he asks, '' Why even of your- 
selves judge ye not what is right ?" And in that rule 
called golden, he bases the command on that moral na- 
ture which perceives and feels what ought to be done. 
And, indeed, all God's commands, invitations, threat- 
enings, and admonitions, imply the existence of a moral 
nature, of a standard of duty or law, and of a supreme 
authority. 

But little time has been afforded for the examination 
of the sentiments of the various writers on this sub- 
ject ; but we think these views agree with those pre- 
sented by Way land, Abercrombie, Mills, &c. ; and that 
they disagree with those of Hume, Hobbes, Paley, &c. 

What has been said prepares the way for a few 

REMARKS. 

1. There is a difference between Moral laAV and 
Ceremonial or Positive law. Moral law is that which 



MARTIN CHENEY. 279 

binds in all places, at all times, under all circum- 
stances, and on all moral beings. Being founded in the 
nature and relations of things, it is not, and cannot, 
while God remains the same, be suspended ; the plea 
of necessity, of good to be done, or Dr. 's state- 
ment, that the golden rule may be sometimes suspend- 
ed, to the contrary notwithstanding. Positive law or 
legal institutions, although there is a fitness in them, a 
reason for them, yet, not being in the nature of things 
unchangeable, but of a temporary nature, may and do 
pass away when the purpose for which they were in- 
troduced is accomplished. The law was a shadow of 
good things to come, but the body is Christ. He 
taketh away the first that he may establish the second. 
But mark. Moral obligation asserts its claim equally 
under positive law and moral law, provided the exist- 
ence and character of that law be equally clear and 
plain. And here we may see that the phrase, moral 
law, as applied to the Decalogue, is not strictly correct ; 
that is, if our definition of a moral nature, and of moral 
law be correct ; for some of the relations mentioned in 
the Decalogue may be, and some of them we are taught 
will be, abrogated. The Savior sums up the moral of 
the Ten Commandments in two, viz : '' Thou shalt 
love the Lord thy God," &c. ; and Paul condenses 
these two, in some sense, into one, when he says, 
" Love is the fulfilling of the law." The principle 
here is moral and unchangeable. The Golden Rule 
of Jesus is the same ; the act to be done, may be, must 
be, what circumstances make it ; that is, it is not 
strictly moral. 



280 LIFE OF 

2. We may learn the place which Reason should 
occupy in determining duty. We have seen that, with- 
out the perceptive and reflective faculties, there can be 
no moral obligation, and that the moral sense is insep- 
arably connected with them. The Reason, the judg- 
ment, or the understanding, then, must determine what 
is right, what is true, what is good, what is duty. It 
is not instinct, impulse, or propensity ; not feeling or 
impressions arising from the emotional nature, but the 
Reason. It is by this faculty that we learn the exist- 
ence of a supreme authority, of a law — the rule of 
moral action — higher than all other laws ; of the claims 
which that law has on us, and on all moral beings. By 
it we decide what that law is, and what are its claims ; 
and by it we expound and apply that law. By it we 
settle the claims of the Bible, the Shasters, the Koran, 
the book of Morman, the book of Nature. This is the 
faculty in which dwells the light that lighteth every 
man that cometh into the world ; which made it ap- 
propriate for Jesus to say, ' Why even of yourselves 
judge ye not what is right ?' and ' Whatsoever ye 
would,' &c. Reason is not God, but it apprehends a 
God. It is not law, but it discerns a law. It is not a 
Savior, but enables us to know a Savior. It is not the 
light, but the window which lets in the light, and 
without which moral light would do us as little good as 
it does the beasts that perish. This faculty, then, is 
that which makes man a little lower than the angels, 
and a little less than God ; which stamps him with the 
divine image and superscription. Reason may and will 
receive trustingly, confidingly, and obediently, many 



MARTIN CHENEY. 281 

things which it may not comprehend, but will and 
must reject, as of no force, of no moral obligation, that 
which is clearly contradictory and absurd. All ques- 
tions in morals and Christianity come before this fac- 
ulty in man ; questions of belief and practice, and its 
decisions are final as to man's obligations. As that de- 
cides he must act, or feel the reprovings of his con- 
science. 

3. If Moral Obligation has been correctly defined, 
then no circumstances can absolve from moral obliga- 
tion, while the moral faculties remain. When it is 
proved that there is no God, or that he has no law, or 
that there are no moral beings, then it may be said that 
there is no moral obligation, but not till then. Human 
enactments cannot release from moral obligation which 
arises from God's law. Consequences, good or ill, can- 
not set aside moral law or moral obligation, and the 
Golden Rule can never be suspended. And it will be 
seen that the maxim which allows the doing of evil 
that good may come, is of Satanic origin ; and that sin 
organized, framed into a law, is still sin, like the Fu- 
gitive Slave Law ; only the more destructive and 
deadly for its organic and legal form. 

4, We learn that Moral Obligation will exist in the 
future life ; yea, eternally. As long as a moral being 
exists there will be moral law, as long as there is moral 
law there must be a lawgiver, and as long as he exists 
moral obligation will exist. Otherwise there would be 
no beauty in the future that we should desire it. Moral 
obligation carried out by all, constitutes the beauty and 
glory of heaven ; yea, it is heaven. 

*34 



282 LIFE OF 

5. We see the foundation of human responsibility. 
1st. There is a supreme authority. 2d. There is a 
supreme law. 3d. Human beings have a moral nature 
which enables them to see and feel the claims of that 
law, and the authority binding them to be holy, just 
and good. Hence they feel guilt when they violate 
that law and disregard that authority ; and hence, too, 
the duty to repent and believe, as the conditions of sal- 
vation. 

6. We add, finally, that it is of the highest im- 
portance that the minister of Jesus see clearly and feel 
deeply, and that he aim to make his hearers see cleady 
and feel deeply, the nature and extent of moral obliga- 
tion, — both as to what they ought to have been, and 
what they now ought to be, and what they ought to 
do ; so that they may sweep away those refuges of 
lies — Fatalism, Calvinism, and its twin brother, Uni- 
versalism ; and so that sinners may see that they are 
under a moral obligation to repent, because they have 
time and ability thus to do. 



The following discourse was preached in New York 
City, on the occasion of the re-opening of the house of 
worship purchased by the First Freevtall Baptist Church 
in that city, in September, 1851. Rev. Henry Ward 
Beecher, of Brooklyn, preached in the morning, while 
Mr. Cheney supplied his pulpit, and in the afternoon 
Mr. C. delivered this discourse to the Freewill Baptist 
Church and Congregation. It is a very good index to 
his views and feelings, respecting the subjects to which 
it relates, in the last years of his ministry. 



MARTIN CHENEY. 283 



SERMON. 

NOT ASHAMED OF THE GOSPEL. 

" For I am not ashamed of the gospel of Christ," &c. — Romans, 
i.: 16. 

In calling your attention to these words of the 
Apostle, we remark ; 

1. That the Apostle makes a strong assertion. 

2. That the words strongly imply that some were 
ashamed of the gospel of Christ. 

3. That the Apostle assigns a reason why he was 
not thus ashamed. 

Shame is a feeling of the soul, and implies percep- 
tion and a conscience ; or, in other words, rational fac* 
ulties ; and it may well be doubted whether it can be 
found in any beings where the moral sense does not 
exist. It is a feeling of mortification and disgrace. 
All well instructed and well regulated minds feel this 
when they find themselves in a wrong position, when 
they are doing what is not becoming, or neglecting to 
do what is incumbent on them to do. True, there are 
those who, having seared their consciences and become 
past feeling, glory in their shame. This feeling may 
indicate either a virtuous or vicious state of mind. A 
virtuous mind might walk as did the first human pair 
in the garden, naked, and not be ashamed — their eyes 
not being open to guilt ; and yet, when their eyes were 
opened to see their own and the world's degradation, 



2g4 LII^E OF 

they might feel it to be a shame even to speak of those 
things which are done in secret. On the other hand, 
as we have intimated, there are those who have so long 
trampled on their convictions of right, that they are 
now ashamed of the true and the good ; " whose God 
is their belly, whose glory is their shame, who mind 
earthly things." And this feeling is manifested in 
treating those sentiments, things, or persons of which 
they are ashamed, with neglect or indifference, or with 
scorn and contempt. Such, doubtless, there were in 
the days when Paul wrote, who treated the gospel, its 
Author, disciples, and ambassadors, with scorn. Thus 
did they speak : — " Can any good thing come out of 
Nazareth ?" " He is a pestilent fellow, a ringleader of 
the sect of the Nazarenes." " He speaks against the 
law and Moses and this holy place." They were 
ashamed of the gospel of Christ. 

Others there were, who, although not so violent, 
were still, through the fear of man or other powerful 
motives, unwilling to own Christ ; like Nicodemus who 
came to Jesus by night ,• and others who believed, but, 
for fear of the Jews, did not confess Christ. At all 
events, the Apostle must have had in view those who, 
from some cause, were unwilling to own, to confess 
Christ, or who, in his strong language, were ashamed 
of the gospel of Christ. 

We proceed to assign some reasons why none should 
be ashamed of the gospel of Christ. 

But first let us define the term, and see how it is used 
in the scriptures. Webster derives the word from the 



MARTIN CHENEY. 285 

Saxon, God-spell ; God signifying good^ and spell his- 
tory ; and defines it thus ; — 

'' 1 The history of the birth, life, actions, death, 
resurrection, ascension, and doctrines of Jesus Christ ; 
or a revelation of the grace of God to fallen man through 
a Mediator." 

The most simple and expressive development of the 
import of this term is, perhaps, that of the angel who 
touched his harp over the plains of Bethlehem. Hear 
him : — ^' Behold I bring you good tidings of great joy, 
which shall be to all people." The glad tidings of the 
advent of Jesus ; this is the Gospel. The term is ap- 
plied to the promise made to Abraham. '' And the 
scripture foreseeing that God would justify the heathen 
through faith, preached before the gospel unto Abraham, 
saying, In thee shall all nations be blessed." — Gal. iii. : 
8. Mark says, '' The gospel of Jesus Christ the Son of 
God." Paul calls it the '^ gospel of God's Son." — Rom. 
i. : 9. And the '^ gospel of God."— Rom. i. : 1. '' My 
gospel." — Rom. ii. : 16. " Gospel of salvation." — Eph. 
i. : 13. " Gospel of peace."— Eph. vi. : 15. The glo- 
rious gospel of Christ." — II. Cor. iv. : 4. 

On that memorable day when, in the Synagogue at 
Nazareth, the carpenter's son stood up to read, there 
fell from his lips these startling words : " The Spirit of 
the Lord is upon me because he hath anointed me to 
preach the gospel to the poor, he hath sent me to heal 
the broken-hearted, to preach deliverance to the captive, 
and recovering of sight to the blind, to set at liberty 
them that are bruised, to preach the acceptable year of 
the Lord." And just previous to his ascension he said 



286 LIYB OF 

to his Apostles ; " Go ye into all the world and preach 
the gospel to every creature." Another definition might 
he, '' God's plan of saving sinners ;" and still another, 
" The mission of Jesus ;" or the principles, precepts, 
and doctrines, taught by Jesus Christ. 

Such is a brief definition of the term, and an exhibi- 
tion of its use. Its mighty meaning, its wide sweeping 
claims, its implications — embracing all moral relations- 
will be seen more clearly as we proceed to assign the 
reasons for not being ashamed of the gospel of Christ. 

1. The first reason I would assign is the origin or 
source of the gospel. From whence did it come ? 
Whence this mission of Jesus ? these glad tidings of 
great joy ? Who planned it ? Who presided over its 
execution ? Who had love enough, power enough, skill 
enough, to contrive and to carry out the plan of redemp- 
tion. There is but one answer to be given to these que- 
ries. There is but one mind wise enough, but one arm 
strong enough, but one heart large enough, to originate 
the gospel of Christ. It must be from him who said, ''Let 
there be light and there was light ;" who spake and it 
was done, who commanded and it stood fast. It was 
the God who, in the beginning, created the heavens and 
the earth ; and as the creation of the heavens and the 
earth displays his glory, and things that are made make 
known his eternal power and Godhead, so the gospel of 
Christ which proposes the re-creation of man in God's 
own image, makes known, by its sublime teachings, 
the source from whence it came. Says Christ, '' I came 
down from heaven, not to do mine own will, but the 
will of him who sent me." " I must work the works of 



MARTIN CHENEY. 287 

him that sent me while it is day." '' For God so loved 
the world that he gave his only begotten Son." '' He 
sent his Son not to condemn the world, but that the 
world through him might be saved." These sayings 
teach from whence the gospel of Christ emanated. They 
show that it came from a heart of unbounded love, from 
a mind of infinite wisdom, from a hand of unlimited 
power. It bears all the marks of such a heart and such 
a hand. Well, therefore, might the Apostle exclaim ; 
" I am not ashamed of the gospel of Christ ,*" and all 
the world should say, Amen. Alleluia. 

II. The second reason which I would assign is the 
object^ the design^ the purpose of the gospel. That 
object is to open blind eyes, unstop deaf ears, heal 
wounded hearts, to bring pardon and forgivness within 
the reach of the perishing myriads of the human race, 
to seek and save the lost, to rescue man from slavery to 
his own lusts, to make him truly free, to renew within 
him and reenstamp upon him the image and superscrip- 
tion of his Maker, to make God's law supreme, to pro- 
claim peace on earth and good will to men, and thus 
to bring the brightest glory to God ; to establish the 
universal brotherhood of man and the universal father- 
hood of God. In the beautiful imagery of the scriptures, 
it is to make the lion and the lamb lie down together, 
and the weaned child to put his hand on the cocatrice's 
den, to introduce the reign of Christ when every knee 
shall bow, and the kingdoms of this world shall become 
the kingdoms of our Lord and of his Christ. Were 
the gospel allowed to have its legitimate influence, every 
chain and fetter and manacle would be broken ; war, 



288 LIFE OF 

intemperance, licentiousness, and oppression would 
cease, and one song would employ all nations. Has 
any one a heart to be ashamed of such an object, such 
a design as this ? 

III. We assign, as a third reason, the medium and 
instrumentalities through and by which this gospel 
was made known. He who was in the form of God, 
and thought it not robbery to be equal with God, made 
himself of no reputation, took the form of a servant, and 
became obedient unto death, even the death of the cross. 

He who was David's Lord became David's son ; he 
was born of a woman, made under the law, to redeem 
those that were under the law. The brightness of the 
Father's glory, veiled himself in humanity, that he 
might be touched with the feeling of our infirmities, 
and taste death for every man. Gospel redemption 
could not be by the blood of bulls and goats, by silver 
and gold, — only by the precious blood of Christ. In a 
word, '' God was in Christ reconciling the world to 
himself." Christ is the grand medium by and through 
which God takes hold of fallen humanity, to restore and 
lift it up where it may anew receive his image. And 
around Christ, as a central sun, may be seen revolving 
the whole group of the Apostles. It is on Christ the 
Rock that the church is built, against which the gates of 
hell shall not prevail. And then through Christ we have 
the ministration of the Spirit, the mission of the Apos- 
tles and of the whole sacramental host of God's elect. 
From the day when it was announced that the seed of 
the woman should bruise the serpent's head, God, by 
angels, by prophets and apostles, moved upon by the 



MARTIN CHENEY. 289 

Spirit, has been crying, '^ Ho every one that thirsteth, 
come ye to the waters !" Here is dignity — One in the 
form of God ; here are riches unsearchable — the precious 
blood of Christ. Here are toil and sacrifice and death ; 
and all these mighty instrumentalities are brought to 
view in that gospel of which Paul says, ^' I am not 
ashamed." Surely we have no reason to be ashamed 
of such a gospel, unless we are ashamed of heaven and 
its agencies. 

IV. The Doctrines taught in the gospel, we assign 
as a fourth reason for not being ashamed of it. 

1. The being, character and government of God, 
The world has had Gods many, many of them cruel, 
contradictory, and licentious. But the gospel of Christ 
clearly reveals to us that there is but One God, and he 
without variableness or shadow of turning, — the same 
yesterday, to-day, and forever ; infinitely wise, powerful,. 
and good, the true and living God ; the Father of spirits,, 
making his rain to descend on the evil and good, and 
and his sun to shine upon the just and unjust ; more 
ready to give the Holy Spirit to them that ask him^ 
than earthly parents are to give good gifts to their 
children. 

2. The being, character and mission of Jesus ; his 
divine nature, his lofty position, his mission of love, the 
accomplishment of that mission, the going down to the 
grave, the bursting of its fetttrs, the leading of captivity 
captive, the abolition of death, and the bringing of life 
and immortality to light. This great central doctrine 
is clearly revealed in the gospel, — Jesus the Lamb of 
God, the Son of God, the Christ of God. To the ques-^ 

25 



290 LIFE OF 

tion, Whom say ye that I am ? it replies, '' Thou art 
the Christ, the Son of the living God." He is revealed 
as the Savior and Redeemer of the world ; the only 
name under heaven given among men whereby we must 
be saved. 

3. The condition of man is another thing contained 
in the doctrinal teaching of the gospel. The gospel 
teaches that Christ came not to call the righteous but 
sinners to repentance ; that he is the propitiation for our 
sins ; that he tasted death for every man ; that if he 
died for all then were all dead ; that all have sinned, 
and come short of the glory of God. And all this 
accords with history, observation and experience. 

4. And there is another great doctrine, clear and 
bright as the river of life, full of hope to a perishing 
world, and bringing with it the breath of spiritual life 
when received. It is embodied in such expressions as 

these ; — " The spirit and the bride say come ; and 

whosoever will let him take the water of life freely." 

" The Lord is not willing that any should perish, 

but that all should come to repentance." " As I live, 
saith the Lord, I have no pleasure in the death of him 
that dieth." This soul-cheering truth — teaching God's 
compassion and anxiety for sinners — stands out in all 
its fulness, in the mission of Jesus, in his tears, and toils, 
and death. These great truths or doctrines are in the 
gospel of Christ, and, when embraced, will lead to the 
true God, the true Savior, and to true happiness. Well 
might the Apostle say that he was not ashamed of the 
gospel of Christ, when it revealed such soul-cheering 
and soul-elevating truths as these. 



MARTIN CHENEY. 291 

V. As a fifth reason we direct your attention to the 
Precepts of the gospel. Listen to them and see if there 
be anything of which to be ashamed. Hear Christ as 
he sums up the teachings of Moses and the prophets ; 
*' Thou shalt love the Lord thy God with all thy heart, 

and thy neighbor as thyself." Listen to that 

world-embracing and world-blessing rule, which, on 
account of its priceless value, has been called golden ; 
" Whatsoever ye would that men should do to you, do 
ye even so to them. Who can be ashamed of such a rule ? 
Read in the gospel the story of him who fell among 
the thieves, the conduct of the Good Samaritan, and 
then listen to the precept of Jesus ; "Go and do thou 
likewise," and be ashamed of such teaching if you can. 

VL We urge, as a sixth reason, the great Principle 
which pervades the whole gospel. That Principle is 
Love. The gospel is an emanation from God's great 
heart of love. It was born in love, cradled in love, 
baptized in love, and goes on its mission of love to men 
in the spirit of love. It is a great golden chain of love 
drawing all to the greater centre — the heart of God. 
'' Love is the fulfilling of the law." " The love of 
Christ constraineth us," says Paul. *' He that dwelleth 
in love, dwelleth in God and God in him." See it in 
its highest form, in the prayer of Jesus ; '' Father for- 
give them, for they know not what they do." 

Vn. We urge again the Example of Christ and his 
disciples. Behold their meekness, humility, zeal, pa- 
tience, boldness. They are always true to the right, true 
to principle. Who have made glorious footprints on 
the sands of time ? Not the time-servers, and compro- 



292 LITE OF 

misers ; but the Elijahs, the Daniels, the Shadrachs, 
the Stephens, and, above them all, the Son of God, who 
loved not their lives unto death. The gospel of Christ 
presents for our imitation burning and shining lights, 
and especially that Light that lighteth every man that 
cometh into the world. With such examples before us 
we may well exclaim, " I am not ashamed of the gospel 
of Christ ;" and to those glorious ones revealed to us 
there, we may gratefully cry out ; " Ye are the salt of 
the earth ; ye are the light of the world." Of such 
none need be ashamed. 

VIII. Another reason is, that the teachings of the gos- 
pel are in harmony with the teachings of the inner man — 
with the law on the heart. — The gospel recognizes the 
reason, the conscience, the judgment in man, and makes 
its appeal to them. In the rule called, golden^ he makes 
this appeal, " Whatsoever ye would," &c. That is, 
whatsoever, conscience, reason, judgment, tell you, you 
would have others do to you, do ye the same to them. 
And on another occasion it is asked ; " Why even of 
yourselves judge ye not what is right ?" God's voice 
even in the gospel, God's voice in his works, and God's 
voice in the soul are in unison. Not a discordant note 
in all God's dispensations. The gospel may be and is 
clearer, brighter, but is in perfect harmony with that 
•' elder scripture " traced on rocks and hills, on rivers 
and streams, on suns and stars. The righteousness of 
God is herein revealed from faith to faith. God is in 
nature, God is in Moses, and God is in Christ. 

IX. The gospel recognizes the important truth of 
human brotherhood. — -It knows nothing of man's orig- 



MARTIN CHENEY. 293 

mating in an oyster or a monkey ; knows nothing of 
one race as created merely for the service of another 
race. It knows nothing of any such curse as gives one 
man or one class of men the right to make property of 
another class of men. No. Its language is ; " Who 
hath made of one blood all the nations of men that 
dwelt on all the face of the earth." Thomas Jefferson 
uttered the sentiment of the gospel when, in that me- 
morable instrument, the Declaration of Independence, 
he said ,• " We hold these truths to be self-evident, that 
all men are created equal ; and endowed by their Crea- 
tor with certain inalienable rights, — among which are 
life, liberty, and the pursuit of happiness." It is self- 
evident, says Jefferson ; that is, when the sentiment is 
announced it finds a response in every breast. The 
gospel teaches one common origin of the human race, 
one blood, one common Father. Our Father^ is put 
into the prayer that becomes us all. We are in one 
common condition ; "All have sinned, and come short 
of the glory of God." There is one common Savior ; 
one common destiny — the grave and the Judgment ; 
one common load of responsibility — every one shall 
give account to God. In a word, the gospel of Christ 
is a gospel of freedom, of equality, of right. It makes 
every man a neighbor and brother. — If any one is 
ashamed of such a gospel, it must be, we think, because 
he is either lording it over God's heritage, or wishes 
thus to do. He cannot, we think, have received the 
truth into his soul, for that makes free. It is such 
a gospel as the world needs, to purify and harmonize it. 
X. We assign what the gospel has done, as another 
35* 



294 LiFEOi^ 

reason. It has enlightened myriads and led them into 
the pathway of life ; enabled myriads more like Simeon 
to triumph over death ; and by its exceeding great and 
precious promises, it brings life and immortality to light. 
It is indeed the power of God unto salvation to every 
one that believe th. 

XL And, finally, we urge as a reason, the rich in- 
heritance which is promised to those who receive and 
obey this gospel. " The Lord will give grace and 
glory, and no good thing will he withhold from them 
that walk uprightly." Thus does Watts versify the 
Psalmist ; — 

" The Lord my Shepherd is, 

I shall be well supplied ; 
Since he is mine and I am his, 

What can I want beside." 

And such promises as these show us, in part, the heri- 
tage of those who yield to the gospel. '' Fear not little 
flock ; for it is your Father's good pleasure to give you 
the kingdom." ''All things work together for good to 
them that love God." " All things are yours." '• Hence- 
forth there is laid up for me a crown of righteousness, 
which the Lord, the righteous Judge shall give me at 
that day, and not to me only but unto all them also 
that love his appearing." " They shall sit with me in 
my throne." " They shall hunger no more, neither thirst 
any more, &c." " They shall walk with me in white, 
for they are worthy." Here are sceptres, thrones, and 
robes, and crowns ; but time would fail to recount a 
tithe of those exceeding great and precious promises. 
Suffice it to say in the language of scripture ; '^ Eye 



MARTIN CHENEY. 295 

hath not seeiij nor ear heard, neither have entered into 
the heart of man, the things which God hath prepared 
for them that love him." 

APPLICATION. 

1. This is indeed a glorious gospel. Its origin, its 
object, its instrumentalities are glorious. Its teachings^ 
its principles, its spirit and its examples, are brilliant 
with glory. In its power and influence it is full of 
glory. It is indeed the ministration of the Spirit which 
exceeds in glory, and, were it received in all the earth, 
then indeed would peace and love prevail, swords be 
beaten into ploughshares and spears into pruning-hooks. 
Then would one song employ all nations, and the great 
voice would be heard, saying ; '' The Kingdoms of this 
world are become the Kingdoms of our Lord and of his 
Christ." 

2. This gospel should be preached to all. The rich 
need it, the poor need it, the sick need it, the dying 
need it, the rum-seller needs it, the rum-drinker needs 
it, the slave and slaveholder and the slaveholder's apol- 
ogist need it. The legislators and rulers of the land 
need it, so that they may feel when iniquity is framed 
into a law, and justice is violently perverted, that there 
is a higher than the highest among them who re- 
gardeth their work. Much needed is it in this great 
city, in its lanes, and alleys, and courts, and cellars ; 
and not much less is it needed, if we mistake not, in 
its splendid pulpits. Aye, would it not be cheering to 
have this gospel of universal brotherhood, of Christian 
equality, without respect of persons, uttered in all the 
pulpits of this city, in all its length and breadth, and 



296 l^i^E OF 

height and depth ? Were this done, many, we think, 
would be found as in the days of Nineveh, sitting in 
sackcloth and ashes. Were this done, we should not 
be amazed at such astounding assertions as are reported 
to have been made by a clergyman of this city ; That 
if one prayer of his would liberate all the slaves in the 
land, he would not dare to offer it. O, friends, Paul 
was not ashamed of the gospel of Christ, — of any of 
it ; was not ashamed to preach it to all. No Gover- 
nors or Councils, no Pestuses or Felixes deterred him 
from uttering before them all, and to them all, the gos- 
pel of Christ. 

3. The gospel should all be preached. Paul was 
not ashamed of a whole gospel. The gospel of Christ 
was not a one-sided, or a mutilated system. Its com- 
mands, requirements, obligations and duties, are to be 
made known, as well as its doctrines, privileges, and 
promises. Its penalties, denunciations, and retributions, 
are to be announced. Its conditions and applications 
are to be declared clearly and fully. There must be 
no shunning to declare all the counsel of God, under 
the specious but false plea ; '' The people are not able 
to bear it ;" when the truth is, the people are able to 
bear, but not willing to hear the gospel in its stringent 
claims. Did Jesus refrain from uttering the claims of 
a whole gospel because Peter said, — " Be it far from 
thee. Lord ?" or because the young man went away 
sorrowful ? No, never. Nor did Prophets or Apostles 
or early Christians act on such a principle as this. 
Their language was ; " Break off your sins by right- 
^'' We cannot but speak the things which 



MARTIN CHENEY. 297 

we have seen and heard f ''I have not shunned to de- 
clare unto you all the counsel of God." To e very- 
creature should it be preached in its wide-sweeping 
claims, its soul-cheering promises, its lovely invitations, 
and its solemn admonitions. Nothing should be kept 
back that the people need. 

4. There is danger of being ashamed of the gospel 
of Christ. That there were some in the days of Paul 
who were thus ashamed, we feel assured ; it is implied 
in the text itself. And as long as human nature is 
what it is, and Satan's panorama of the Kingdoms of 
the world remains what it is, and the gospel remains 
what we have shown it to be, just so long may we fear 
that some will be ashamed of the gospel of Christ. 
And hence it will follow that, as there are Gods many, 
and Lords many, so there will be gospels many, — other 
gospels which are not the gospel of Christ ; gospels 
made like garments, to order ; gospels made to har- 
monize with the pride and luxury and oppression of 
man ,• a gospel that sanctions slaveholding and war ; a 
gospel that sanctions the doing of evil that good may 
come ; a gospel that makes Christ's law just what the 
powers that be make it ; a gospel that makes it a Chris- 
tian duty to trample on the Golden Rule and all Christ's 
precepts, by obeying that Covenant with death and 
Agreement with hell, — the infamous Fugitive Slave 
Law ; a gospel that will not allow a colored man his 
equal rights in Church or State ; that virtually denies 
the Fatherhood of God and the brotherhood of man ; 
a gospel that breathes no prayer for the immediate 
emancipation of three millions of Slaves ; a gospel that 



298 LIFE OF 

would lead one, not to go himself, but to send a mother, 
son or brother — I know not which — into all the horrors 
of slavery, rather than see the union of these States 
dissolved ; a gospel that repudiates the higher law — 
thus virtually condemning the Martyrs, Apostles, and 
even Jesus Christ himself — and substitutes the lower 
law, the law of man, the law of expediency, the law 
of compromise, as the law of God. This is the gospel 
of man, of the Prince of the power of the air, another, 
a perverted gospel, and not the gospel of Christ. Let 
all beware how they preach, or receive, or obey such a 
gospel, lest the anathema of Paul rest upon them ,* 
''Let him be accursed." Let all remember Christ's 
words ; " He that loveth Father or Mother more than 
me, is not worthy of me ; and he that forsaketh not all 
that he hath cannot be my disciple." 

5. We see what high, deep, and wide reasons there 
are for not being ashamed of the gospel of Christ. It 
is just such a gospel as the world needs. It is needed 
in all lands ; civilized and uncivilized heathen need it ; 
the earth groans and travails in pain for the want of it. 
Slavery, War, Intemperance, and Oppression, tell how 
much a pure gospel is needed. Such a gospel is needed 
to bring men up to true manhood, women up to true 
womanhood. The very soil on which we tread needs 
it to free it from its curse ; the beast of the field needs 
to feel its influence ; and all human beings are to find 
their life alone here. What a world would this be if 
the gospel were everywhere received and obeyed ! God 
would be glorified, Christ exalted, angels would re- 
joice, and man be saved. Then would earth's choir 



MARTIN CHENEY. 299 

and heaven's minstrelsy unite in one, their '' Glory to 
God in the highest ; on earth Peace ; Good will to 
men !" 

Finally. Brethren, you, a little band of Christ's 
disciples, are to preach this glorious gospel. Preach it 
in your lives, in your actions, in your spirit. Let me 
say in all kindness, keep this gospel pure. Be faithful 
to your high mission. Your Master, Christ, expects 
every one of you to do your duty. Take heed that 
Protestant Popery find no place among you. Crush 
the little Pope in your own bosoms. " All ye are 
brethren." Labor in faith, in patience, in zeal ; and, 
through this glorious gospel's power, you shall be per- 
mitted to say, '^ Thanks be to God who giveth us the 
victory." Amen. 



300 LIFE OF 



CHAPTER XIV. 

MISCELLANEOUS ADDRESSES, INCIDENTS, &C. 

Several things, which seemed hardly appropriate to 
any one of the preceding chapters, have been reserved 
for the present place. Nothing like a full, outward 
history of Mr. Cheney has been given ; both because 
the inner history seemed more important, and because 
it is not easy to gather up the external incidents in the 
order of their occurrence. He was constantly perform- 
ing services in one and another department of labor, 
which arrested attention, and left his impress on the 
hearts about him. What have been selected may serve 
as specimens ; and if they serve to give a just idea of 
his character and life, it is as well as though they had 
been greatly multiplied, and accurate dates assigned to 
them all. There are, however, some things which 
should not be denied a place in these memoirs. 

Mention has already been made of the difficulties 
growing out of the political contest of 1842, and of 
the triumph of the Government party, as it was termed. 
There was framed and adopted a Constitution, extend- 
ing the right of suffrage as widely as it had been ex- 
tended in other States. That is, a convention of dele- 
gates chosen by the people at large, assembled, framed 
an instrument intended as a Constitution, and submitted 
it to X\iQ people of the State for their action upon it. It 



MARTIN CHENEY. 



301 



received a majority of the votes cast in the State, and 
so. by its framers and others, was regarded as the or- 
ganic law of the State. The existing government, 
however, refused to sanction it, and declared and treat- 
ed it as null and void. One party claimed that the 
Government could be changed by the direct action of 
the people ,* the other party insisted that such change 
could be warrantable only when effected by or through 
the Government already existing. The first party pro- 
ceeded to elect the officers prescribed by the new Con- 
stitution, and organize a Government under it. There 
were, therefore, two organized State Governments, each 
claiming rightful authority, and denying just power Xo 
the other. The old organization was, of course, exer- 
cising the authority, and the new one set itself to wrest 
it away. Then came the collision. A large propor- 
tion, however, of the suffrage party were opposed to 
taking the authority by force and at the risk of blood- 
shed, and so hesitated and gave back when the time 
came for the gathering of armed forces. Others, how- 
ever, were ready to fight their way through to victory. 
Mr. Thomas Wilson Dorr, who had been elected 
Governor under the new Constitution, was not inclined 
to abandon the cause, at whose head the people had 
shown their wish to place him. He asserted distinctly 
the right of the suffrage party to authority, and pre- 
pared, as he was able, to defend that right at the point 
of the bayonet. After a few warlike demonstrations 
in and about Providence, a small force gathered under 
his direction at Acote's Hill, in Chepachet, and com- 
menced to throw up fortifications. The Government 
20 



302 LIFE OF 

party immediately despatched a military force, with in- 
structions to disperse the gathering at Chepatchet, and 
capture Mr. Dorr, if possible. The first part of the 
mission was executed ; or, rather the company had 
mostly dispersed of their own accord, before the ar- 
rival of the military. Mr. Dorr being but feebly sup- 
ported, deemed it unwise to make any attack or resist- 
ance, and left the State. Some time afterward he was 
arrested, tried, condemned, and imprisoned. Time 
passed on ; the feeling grew more calm — Mr. Dorr still 
remaining in his cell. The Government had prepared 
a Constitution, submitted it to the people, and it had 
been adopted. Mr. Dorr's health sufiered, and it was 
feared that his end was not far off. His release was 
petitioned for ; and it was offered him on condition 
that he would take an oath to support the existing Gov- 
ernment. This he refused to do, and so still remained 
in prison. He had no disposition to wage war upon 
the Government, was willing it should be tried as an 
experiment, but would not recognize its legality. Time 
passed on, and the feeling in favor of his unconditional 
liberation grew stronger and wider, and petitions were 
carried to the General Assembly, praying for his re- 
lease, — signed by his friends, the clergy, the ladies, 
&c. All these details seem necessary to an understand- 
ing of what is about to be stated, regarding Mr. Che- 
ney's effort in his behalf 

In January, 1845, such a petition was sent to the 
Assembly, and referred to a Special Committee. This 
Committee had a meeting in the Hall of Representa- 
tives, for the purpose of hearing any thing that might 



MABTIN CHENEY. 303 

be said in favor of granting the petition. With two or 
three others, Mr. Cheney was appointed by the peti- 
tioners to urge it before the Committee. The day ar- 
rived, and the hall Avas crowded with earnest listeners. 
Mr. C. was full of his subject, and so had taken pains 
to prepare, in form, only a mere outline of his intended 
remarks. The speech, or plea, was regarded, on all 
hands, as one of the most able, impressive, and touch- 
ing, that he ever delivered. A gentleman of some dis- 
tinction in the city, pronounced it one of the best, if 
not the best speech ever made in that hall. The organ 
of the opposite party remarked, in substance, that it 
was the first time Mr. Dorr's cause had fallen into hands 
that did justice to it. The Herald thus spoke of it : 

" Mr. Cheney's address was a beautiful specimen of 
easy, unaffected, pathetic eloquence, chastened by a 
sound judgment, and a correct perception of what be- 
longs to the time, place, and occasion. His language, 
though extemporaneous, was so correct as to read 
handsomely if reported verbatim ,* yet the charm of 
his glowing, yet chastened pathos, can never be seen 
and felt on paper." 

No full report of the plea, even in its verbal charac- 
ter, was ever made. An outline only appeared in the 
papers. The pencilled sketch which he took with him 
as a guide, is on a blank portion of the sheet contain- 
ing the petition, and is simply as follows. It may not 
be wholly devoid of interest. 



304 LIEE OF 



SKETCH 



1. Will the Power of the State be impaired ? Mer- 
cy weakens no just power. 

2. Will the balance of Justice be disturbed ? The 
hand of Justice grows strong when Mercy is combined 
with it J — and especially in a free Government. 

3. Will the Peace of the community be disturbed ? 
Where are the men and means, even if the disposition 
remained, to carry on a war against the Government ? 
Besides, the Prisoner has recognized the existing Gov- 
ernment on trial. 

4. And certainly Revenge should have no place. 
Mere political considerations should be laid aside. 

5. Look at the man — his character — motives — the 
men who voted for him — the eminent men who agree 
with him in his views. Who prayed for his success ? 
Will you impose a condition which to him shall seem 
degrading ? Suppose him obstinate, if you please ; 
should that prevent you from being magnanimous? 
Shall his Father, &c., plead in vain? Shall the fester- 
ing wound in the community be kept open ? and all 
because he will not say that which is against his con- 
science ? 

(Solitary confinement is an unusual thing. Shall he 
die there ? That is now the question.) 

Who am I addressing ? Not the Court or Jury. Not 
those who simply dispense justice, but mercy. You 
have the pardoning power. I am not here to establish 
the People's Constitution. Not to demur at the pro- 
ceedings of Court or Jury. This has been, and, per- 



MARTIN CHENEY. 205 

haps, will be still, examined elsewhere. Who I am, I 
need not say. / am a man, and a brother. These 
petitioners are my brothers and sisters. 

What a responsibility is resting upon you ! On your 
report very much depends the hope of parents, friends, 
and thousands of petitioners. Multitudes of eyes will 
be turned here ; and the peace and quietness of the 
community all call on you to grant the prayer of the 
petitioners. Be merciful, that you may obtain mercy. 



The speech was concluded by the impressive recita- 
tion of these lines from Shakspeare. 

" The quality of mercy is not strained ; 
It droppeth as the gentle rain from heaven 
Upon the place beneath : it is twice bless'd, 
It blesseth him that gives and him that takes : 
'Tis mightiest in the mightiest ; it becomes 
The throned monarch better than his crown ; 
His sceptre shows the force of temporal power, 
The attribute to awe and majesty 
Wherein doth sit the dread and fear of Kings : 
But mercy is above this sceptred sway, 
It is enthroned in the hearts of Kings, 
It is an attribute of God himself; 
And earthly power doth then show likest God's 
When mercy seasons justice." 

All the friends of Mr. Dorr, especially, were very 
desirous of securing a copy of the speech for general 
circulation ; and this desire will sufficiently explain the 
following correspondence, which was published in the 
Herald — a city paper — and then issued in the form of 
an " Extra," and widely distributed. 
*26 



306 I^II^E OF 

LETTER OF THE KEY. MR. CHENEY, ON THE LIBE- 
RATION OF THOMAS W. DORR. 

Copy of a Note from the Benevolent Suffrage Associa- 
tion to the Rev. Mr. Cheney. 
Rev. Sir : — The Ladies of the F. B. S. Association 
give you their unfeigned thanks for your fearless, able 
and eloquent Address on behalf of the Petitioners for 
the Unconditional Liberation of Thomas Wilson Dorr, 
and request a copy, if practicable, for the press, 
Yours respectfully, 

C. R. WILLIAMS. 
Jan. 11, 1845. In behalf of the Association. 



Reply of Mr. Cheney. 

Olneyville, Jan. 14th, 1845. 
Ladies of the Benevolent Suffrage Association : — 
Accept my sincere thanks for your friendly and favora- 
ble notice of the Address which I had the privilege of 
delivering in the Court House, in Providence, on the 
11th instant, before a Committee appointed by the Gen- 
eral Assembly, to consider and report upon the Petition 
of nearly four thousand citizens of this State, (inclu- 
ding that of a Father) for the unconditional liberation 
of Thomas Wilson Dorr, from the State Prison in which 
he is now confined, in accordance with the sentence of 
the Supreme Court of this State to solitary confinement 
at hard labor during his natural life. 

Believe me, Ladies, when I say to you, that the op- 



II 



MARTIN CHENEY. 

portunity then afforded me, of pleading in behalf of my 
imprisoned brother, was one of the choicest^ iHchest^ 
Sweetest J privileges of my life. I felt that my judgment, 
Ihy conscience, my heart, and my God approved ; and 
i do most heartily thank you, for affording me such an 
bpportunity. I feel grateful for the patient attention 
given by the Committee to my remarks, and those of 
iny brethren, and also for the attention and interest 
manifested by a crowded audience. And above all, 
I feel grateful to my Heavenly Father, for ihQ feeling 
hearty and ready utterance which he afforded me, on 
that (to me) novel, but deeply interesting occasion. I 
may be deemed presumptuous, but I have felt, and still 
feel it, as the deep wish of my soul, that what my Hea- 
venly Father enabled me to utter, before a Committee 
of three^ might have been uttered before a Committee 
of the whole^ the whole General Assembly and if it had 
been practicable, the whole people of the State and 
Union. 

You ask for a copy of the address. I wish I could 
give it you — you should have it with all my heart. 
But it is utterly out of my power. Who can copy tone^ 
manner J spirit, when one is pleading for an imprisoned 
brother ? Who can copy the speakings of the eye, aye 
of the whole human face divine, when the soul is on 
fire ? when " out of the abundance of the heart the 
mouth speaketh ?" Besides, I had no notes, except a 
few points, to which I proposed to myself to call the 
attention of the committee, with the exception of a few 
lines from Shakspeare. 

I have hastily glanced at the report in the Gazette — 



308 LIFE OF 

it seemed to me that the general outline was correct. 
True, the report in that paper is imperfect, is but a skele- 
ton ; and such would be any copy which I should furnish. 
There is a copy correct and true, on record I trust, where 
moth and rust will not corrupt, nor thieves break through 
and steal. No, Ladies, I cannot give you a copy, or 
any thing that would much resemble it. 

But, Ladies, I can tell you of some things which I 
intended to say, as — That I was happy in being per- 
mitted to speak in that place in behalf of my imprisoned 
brother ; this I think I did utter, and \felt it, and feel it 
still. I intended to say to the Honorable Committee, 
that I was not before them to affirm or deny the vali- 
dity of what is called the People's Constitution, or to 
question the rightfulness of the present Government, or 
the means by which it has been established, or the au- 
thority or jurisdiction of the Court, or the partiality 
or impartiality of the jury before whom the prisoner 
was tried, and adjudged guilty, and sentenced. These 
questions have been, are being, and probably will be 
discussed elsewhere. This is not my errand here — but 
I am here as a man, to plead for my imprisoned brother. 
I am here as a signer of the petition you hold in your 
hands, and in behalf of the ladies who originated that 
petition, to urge you to report to the body from whence 
you came, in favor of granting the Prayer thereof. 

I did intend to call the attention of the Committee to 
the high responsibilities which rested on them. That 
they occupied not the throne or seat of Justice, stern 
Justice, but that they, in connection with the body 
from whence they came, held in their hand the pardon- 



MARTIN CHENEY. 3O9 

ing power. That they sat in that most interesting and 
responsible of all places '' The Mercy Seat,^^ and I did, 
I think, urge on the attention of the Committee the 
mighty responsibilities which rested on them, when it 
was believed by the petitioners, that as they reported 
so would the action of the Assembly be. 

I did attempt to show that neither the requirements 
of justice, or the administration of the law, or the safety 
of the government, or constitution, stood in the way of 
granting the prayer of the petition, and that the Hon- 
orable Committee and the General Assembly might 
enjoy the luxury of dispensing mercy without sacrificing 
the claims of justice. 

I did intend to call the attention of the Committee 
to some of the results of a refusal to grant the prayer of 
the petition : And, 1st, It will wear the appearance of 
revenge, of retaliation on the part of government. The 
question is being asked, through the length and breadth 
of the land — Why is Thomas Wilson Dorr kept in pri- 
son ? Does the safety of the government demand it ? 
Has not the majesty of the law been vindicated ? Why, 
then, it will be asked from Maine to Georgia, from the 
Atlantic to the Rocky Mountains — why is Thomas W. 
Dorr kept in the felon's cell ? This question will be 
asked in the land of the Metternichs, the Wellingtons, 
and the O'Connells, why, in Republican America — in 
the land of Roger Williams — is Thomas W. Dorr kept 
in the State Prison ? Humanity will ask it — Philan- 
thropy will ask it — Christianity will ask it — Freemen 
will ask it, every where, in tones of earnestness, louder 
and longer, sterner and stronger — and from you. Gen- 



310 LIFE OF 

tlemen of the Committee, and from the General Assem- 
bly an answer will be expected. Gentlemen, we hope 
you ^will put this agitating question at rest by a right 
answer, the opening of the prison doors. I did intend 
to say that if this petition be rejected, the verdict of the 
civilized world will be : That Thomas Wilson Dorr is 
kept in prison to gratify a spirit of revenge ; and Tho- 
mas W. Dorr will be regarded as a Martyr. 

2. I did urge on the attention of the Committee, 
that a refusal to grant the prayer of the petitioners would 
continue the chief element of strife, which has divided 
families, churches, and communities, and that such a 
course would crush the hope of the venerable parents 
of the prisoner, and cruelly disappoint the hopes of many, 
very many^ of the friends of the present Government. 
I did intend to appeal to the Committee not to clog 
their report for liberation with conditions which the 
petitioners did not ask, and which they must know the 
prisoner could not, as an honest man accept. I did say, 
— Gentlemen, suppose in the recent struggle in this 
State, you had been the defeated party, would your 
defeat have been a sufficient reason for you to have 
renounced your principles ? You answer as merij no — 
never ! Then ask it not of him, whose whole history 
shows him to be honest and true to his convictions of 
right, on this great question. 

Should it be said, he holds dangerous sentiments, 
viz. : that the people are sovereign, above all laws, sta- 
tutes, or constitutions ; be it so — thousands in this 
State, and others, believe with him, in this matter — 
and some of them standing high in the legal and political 



MARTIN CHENEY. 311 

world. Shall all these be incarcerated in prison ? I 
did appeal to them in the fulness of my soul, by the 
memories of their own loved mothers, to report in favor 
of the petition. I did ask : Shall the prisoner die in his 
cell ? Shall the hope of his parents be crushed ? Shall 
these tearful petitions be rejected ? Shall bitterness 
and strife still continue, or shall we have peace ? 

And finally, for my heart is full, I did remind them 
of what we should be, if mercy was withheld from us. 
Of Him who sendeth rain on tlie just and unjust, 
and maketh his sun to shine on the evil and the good 
without asking. I did ask — do you not pray, and hope 
for mercy ? and, O, forget not the words of the great 
teacher — '^ With what measure you mete, it shall be 
measured to you again ; and he shall have judgment 
without mercy, who hath showed no mercy ;" and I did 
express a strong desire that they might so act, that they 
might hear from the lips of the final judge — " Inasmuch 
as ye have done unto one of the least of these, my 
brethren, ye have done it unto me — enter thou into the 
joy of thy Lord." " Blessed are the merciful, for they 
shall obtain mercy." Yours, 

MARTIN CHENEY. 



It is sufficient to add that, though the unconditional 
liberation was not at this time secured, yet the prisoner 
was afterward set at liberty, and Mr. Cheney and he 
were warm personal friends. In the sickness suffered 
by Mr. D., a few years later, which threatened to be 
unto death, Mr. Cheney was solicited to visit him, and 
did so frequently, with much satisfaction to both parties. 



312 LIFE OF 

In the autumn of 1850, Mr. George Thompson, of 
the British Parliament, paid a second visit to this coun- 
try. It will be remembered that he visited here in 
1835, at just the time when the mobocratic spirit was 
waking against the abolitionists. The lawless force, 
consisting of "gentlemen of property and standing," 
who were concerned in seizing, and leading Mr. Gar- 
rison through the streets of Boston by a rope, was or- 
ganized for the purpose of doing violence to Mr. 
Thompson ; but not finding him, they seized one of 
their own citizens. At that time Mr. T. travelled over 
different sections of the United States, and did not a 
little in calling public attention to the evils of Slavery, 
and the duty of Emancipation. He had labored ardur 
ously in the same work at home ; and came, bringing 
his reputation and his scars of honor with him. His 
strong reasoning and powerful eloquence produced deep 
and lasting impressions on many minds; but few, 
probably, sat before him with more interest than Mr. 
Cheney, or remembered him with higher satisfaction. 
He had done not a little to kindle up the earnestness and 
the zeal which so often displayed themselves in Olney- 
ville and its vicinity. And it was fitting that, when 
Mr. Thompson came back to revisit the theatre of his 
former toils, Mr. Cheney should be selected to give him, 
in the name and in behalf of the friends of freedom in 
Rhode-Island, the word and the hand of welcome. 
The meeting for his public reception was held in a 
large hall in Providence, which was most densely 
crowded. The address of welcome, delivered by Mr. 
Cheney, went beyond the highest expectations of his 



MAETIN CHENEY. 313 

friends, in appropriateness, beauty, force, and effect. 
Few were unmoved, and Mr. T.'s tears flowed freely 
during the delivery of some of the passages. The 
following somewhat ample sketch will indicate its gen- 
eral character ; though it must give but a faint idea of 
its actual impressiveness. 



WELCOME TO GEORGE THOMPSON, M. P. 

Mr. Chairman ; — 

The friends of emancipation, in this City and State,^ 
wished to extend to the Hon. George Thompson, M. 
P., of England, — the eloquent advocate of freedom — ■ 
a cordial welcome on his reappearance among us, after 
an absence of fifteen years ; and they have assigned to 
me the difiicult, yet delightful task, of tendering it. Ifc 
might easily have been put into abler hands ; but to no 
one would it have given more heartfelt pleasure. 

Sir, in doing this, shall I for a moment advert to my 
acquaintance with him, whom you would greet, and 
whom you delight to honor ? I refer not to personal 
acquaintance, for as to that, my acquaintance begins to- 
night. But through the almost ubiquity of the press, 
I became acquainted with our honored friend while he 
was doing battle, side by side with Clarkson, and Wil- 
berforce, and Buxton, against British Colonial Slavery, 
and urging on the people of Britain the duty of imme- 
diate Emancipation. Well do I remember reading with 
admiration those powerful arguments and appeals, with 
27 



314 LIFE OF 

which he met, face to face, the paid agent of Slavery. 
Well do I remember the thrill which I felt, when Sla- 
very's champion had declared that he could and would 
produce a certain law, and there broke from the lips of 
a young man upon the ears of the audience, the start- 
ling challenge, '^ Read the laxo /" Boldly did the 
agent of despotism declare he had the law and could 
present it ; and then there rung out again the defiant 
words, — " Read the Law !" Then and there I became 
acquainted with George Thompson. I felt the pulsa- 
tions of his mighty heart, as it throbbed against my 
own, and the acquaintance was complete. And when 
the Jubilee shout of freedom rose over the British West 
India Isles, then I could not fail to be acquainted with 
a man so intimately connected with that joyful event. 

And then I became acquainted with him through the 
'patriotic papers of New- York, as they levelled their 
artillery of abuse against him. 

And then, for the first time in this city, we heard his 
eloquent pleading for the slave. 

And then came the days of mobs, and Lynch Law, 
brick-bats, and bowie knives ; and then, when the 
boldest held his breath, and the strong men trembled, 
our friend was true as steel ; and here, if he did not 
shake the dust from his feet, it fell from his feet as a 
witness to the shame of this nation, as he returned to 
his native land. 

Sir : Allow me to address you as the George 
Thompson of 1835, unabridged and unaltered. We 
have watched with deep interest your movements on 
the burning plains of India, through England, Scot- 



MARTIN CHENEY. 315 

land, and Ireland, till — strange to tell — we have seen 
you seated side by side with the Law-makers of the 
British realm. Yes, sir, we have watched you with 
deep interest ; and forgive us if I say, almost with 
anxiety, while we beheld halting, faltering, and even 
open treachery and desertion. We have looked to see 
how George Thompson would meet success, and ap- 
plause, and power. We knew how he could meet 
calumny and mobs, but we knew that flattery could 
often seduce where mobs could not terrify. We al- 
most trembled when men who told us, that slaves 
could not breathe in England, found themselves unable 
to breathe freely in America. We knew how he stood 
in 1835, when his English friends failed him ; but now 
the kingdoms of the world and the glory of them were 
passing in review before him, and we involuntarily 
said, — " God help George Thompson /" 

Thank God ; our friend, when weighed in the bal- 
ance, has not been found wanting. For whom have we 
here ? One from the high seats of power in that most 
powerful nation. And what is he doing ? Why, 
pleading the cause of the poor and oppressed. It is 
the second edition of the '' Old Man Eloquent." All 
honor to the Abdiels of Old England, — faithful among 
the faithless ; not as the hero of the battle-field or of 
song, but as the faithful soldier in the moral battles for 
the redemption of the poor. 

As Abolitionists and lovers of freedom. 
We welcome among us the coadjutor and friend of 
Clarkson. 



316 LIFE OF 

We welcome the man who silenced the paid agent 
of West Indian Slavery. 

We welcome the man who detected the rottenness 
of that system of folly, deception, and cruelty — Co- 
lonization. 

We welcome the man who was candid and keen 
enough to ascertain the name of that incendiary sheet, 
published in Boston, and the name of the madman who 
edited it ; — the name of the convicted libeller, the ten- 
ant of a dungeon, the companion of felons.* We wel- 
come and honor the man whose instincts of humanity 
are so true that all the arts of Colonization could not 
deceive him. 

We rejoice to give the hand of fellowship and wel- 
come to the man who, whether on the plains of India, 
in the mobs of America, or seated in the British Par- 
liament, has maintained without compromise and with- 
out concealment, the same great principles, the same 
unbending integrity, the same high and holy purpose ; 
the man who, in these almost superhuman labors, has 
planted himself on the rock of eternal truth — that truth 
which crushed to earth will rise again ; and with the 
sword of the Spirit he has conquered. 

We welcome you, sir, among us, as of a kindred 
spirit with him who said ; ''/am in earnest. I will 
7iot equivocate ; I ivill not excuse ; I will Jiot retreat a 
single inch. I will he heard^ Yes, we have seen 
that you was in earnest, &c., and that you Avould be 
heard ; and we opine you will be heard to-night. 

* Reference is here made to Mr. Garrison and his paper, "The 
Liberator." Mr. Thompson gave his sympathy and aid to Mr. G. 
It is hardly necessary to say that Mr. Cheney speaks ironically here. 



MARTIN CHENEY. 3I7 

We welcome the man whose heart is so large that 
it cannot be limited in its action, by latitude or longi- 
tude or altitude ; the pulsations of which are felt from 
isle to isle, from continent to continent, stirring the 
pulse of the world. 

We are glad to greet you again, for we need yon. 
Colonization is again attempting to raise its snaky 
head. Freedom of discussion is threatened. That won- 
der of cruelty, that legislative monster — the Fugitive 
Slave Law — has been enacted ; and the pulpit, which 
has eschewed politics, is loud in demanding obedience 
to this infamous political statute. Yes, in these dark 
days, we need you to rebuke, instruct, and cheer. 

Welcome then to the city of Providence, whose name 
is emblematic of the guardian care about thee. Wel- 
come to the spot where Roger Williams found a refuge — 
to the asylum for all sorts of consciences, — ^^to the spot 
where civil and religious liberty were first proclaimed. 
Welcome to our ears, our homes, our hearts. Not 
especially as a true Englishman ; — not as the Hon. 
George Thompson ; — not as the eloquent and accom- 
plished orator ; — not as the warm-hearted friend ; — not 
even as the true Chiistian do we welcome thee now ; 
but as the untiring, unfaltering, uncompromising advo- 
cate of universal emancipation, — as the eloquent advo- 
cate of the universal Fatherhood of God, and the uni- 
versal brotherhood of man ; as the incarnation of a 
spirit whose motto is, "My country is the world ; my 
countrymen all mankind." 

May God spare thee long, cover thy head in the day 
of battle, and give thee to hear another jubilee shout 
*27 



318 LIFE OF 

from the millions of American slaves, unfettered and 
free. 

" Go on ! — for tliou liast chosen well ; 

On in the strength of God ! 
Long as one human heart shall swell 

Beneath the tyrant's rod. 
Speak in a slumbering nation's ear 

As thou hast ever spoken ; 
Until the dead in sin shall hear — 

The fetter's link be broken. 

I love thee with a brother's love, 

I feel my pulses thrill, 
To mark thy spirit soar above 

The cloud of human ill. 
My heart hath leaped to answer thine, 

And echo back thy words. 
As leaps the warrior's at the shine 

And flash of kindred swords. 

Have I not known thee well, and read 

Thy mighty purpose long ! 
And watched the trials which have made 

Thy human spirit strong ? 
And shall the slanderer's demon breath 

Avail with one like me. 
To dim the sunshine of my faith 

And earnest trust in thee ? 

Go on — the dagger's point may glare 

Amid thy pathway's gloom — 
The fate which sternly threatens tliere 

Is glorious martyrdom ! 
Then onward with a martyr's zeal — 

Press on to thy reward — 
The hour when man shall only kneel 

Before his Father — God." 



MARTIN CHENEY. 319 

With renewed thanks to the friends who assigned 
me this difficult though pleasant task, and to the audi- 
ence for their kind attention, I present to you, as your 
guest and friend, the Hon. George Thompson. 



Mr. Cheney was accustomed to meet the colored 
people of the city and vicinity, annually, on the first of 
August, to celebrate the anniversary of West India 
Emancipation, and to discuss the successive phases of 
the Anti Slavery enterprise in this country. This was 
always a privileged occasion, on many accounts, to him. 
It enabled him to show, publicly, his sympathy with 
the free people of color ; to repeat a public protest 
against slavery and its appendages and supports ; to en- 
courage himself and others, by dwelling on the triumph 
of philanthropy over selfishness and distrust in West 
India Emancipation ; and win over, if possible, to 
active, Anti-Slavery eff'orts, the opponents or the mere 
professed friends of the slave. Several sketches of 
the speeches delivered on these occasions are found 
among his papers ; but they are probably not necessary 
to be presented, in order to give a just idea either of his 
Anti-Slavery feeling, spirit, or policy. He was always 
earnest and radical, and sometimes severe and personal. 
He leaves, also, several outlines of addresses to child- 
ren, delivered on excursion occasions, and Sabbath 
School Anniversaries and Celebrations. They indicate 
both his views and feelings in respect to the character 
and training of children. He always gave prominence 
to his doctrines of Peace, in these efforts. Henry C. 



320 LIFE or 

Wright's " Kiss for a Blow," may be said to be the text 
book from which he drew the materials for his efforts. 
He urged kindness towards each other in their inter- 
course ; benevolence towards the suffering ; and sought 
to attract them to Christ by the exhibition of his ten- 
derness and love. These views were prominent in all 
his teachings, but especially so in his instructions to 
the young. 

He was often called to the chambers of sickness ; 
and, though he regarded himself as wanting in ability 
to make his visits in the sick room profitable, others 
felt that there was a singular appropriateness and beauty 
and value in his conversations and prayers. He had 
always words of comfort for the mourner ', and over the 
pious dead his utterances glowed with chastened enthu- 
siasm. 

His public labors were so numerous and abundant, 
as to leave him little opportunity or strength for taxing, 
private labor. Some idea may be obtained of the amount 
of his public labors from the following abstracts, pre- 
pared for the Ministers' Conference of the Rhode Island 
(Quarterly Meeting. At the January session of that body, 
it has been customary to examine the members, so far 
as to require a brief statement of their labors and expe- 
riences during the past year, and of their present views 
and feelings. The two tables which follow, were pre- 
pared by Mr. Cheney, the first being a record for 1845, 
and the second for his last full year of ministerial service 
' — 1850. They are fair specimens of his annual reports. 



MARTIN CHENEY. 321 

EEPORT OF PUBLIC LABORS— 1845. 
Attended Funerals, - - - - 55 

Funeral Sermons, ----- 37 

Other Sermons, - - - - - 110 

Whole number Sermons, - - - - 138 

Temperance Addresses, - - - 7 

Addresses on Education, - - - - 2 

Organization of Church, - - - 1 

Anti-Slavery Addresses, - - - - 2 

Thanksgiving Discourse, - - - 1 

Peace Address, ------ 1 

Address before a Committee of the Assembly, 1 

Essay on Moral Government, - - - 1 

Whole number of Public Addresses, - 310 

I have attended the most of fifty-two Sunday eve* 

ning Conferences ; most of the weekly Temperance 

meetings ; most of the weekly enquiry meetings ; 

most of the monthly Church and Covenant meetings j 

and some Special Church meetings. Have visited some 

on Committees,- visited the sick somewhat, — how 

much I have no account. It has been a year of God's 

goodness to me. Have been prevented from preaching, 

by illness, only one Sabbath. It has been a year of 

liberty in preaching ; a year of declension in the Church ; 

a year of privilege with my ministering brethren. 



REPORT— 1850. 
I have delivered one hundred and sixteen Sermons 
and public Addresses ; attended sixty-one Funerals ; 
with the usual amount of Church, Covenant, and Con- 
ference meetings, Sunday School, and Bible Class. I 
now meet a Bible Class once a week ; and, a part of 



322 LIYB OF 

the time, on Sunday mornings, making, in all, about 
one meeting a day through the year. 

My doctrinal views are, in some respects, different 
from what they were earlier in my ministry. 

1. I do not now believe in Infant Depravity. I 
used to '* kind o' believe it, and kind o' not" believe it. 

2. On the Atonement my views are somewhat mo- 
dified. 

3. On the Trinity, I have never been very well 
satisfied ; though called a Trinitarian. 

4. On the Sabbath, views are changed. Do not 
see that any times or places are set apart by Divine 
command under the gospel, as holy. 

5. Christianity alone a test of church membership, 
and the qualification for communion. 

6. Life-taking forbidden under the gospel. 



In the latter portion of Mr. Cheney's life he was 
obliged to husband his strength as far as practicable, 
but his public labors were still abundant. He lost 
nothing of his earnestness, however ; parted with none 
of his decisive firmness, and still kept himself alive in 
the great causes of philanthropy, which had for so many 
years enlisted his attention. He was walking down to 
the end and goal of life, seeking to scatter the seeds of 
truth and righteousness as he went forward. Activity 
had always been his leading characteristic, and, in his 
latest years, he had nothing of inactivity. His eventful 
life was approaching its close, and it ceased not to be 
eventful, even when he was nearing the shadows of 
the grave, and the light of immortality. 



MARTIN CHENEY. 323 

CHAPTER XV. 

ANALYSIS OF HIS CHARACTER. 

We have followed Mr. Cheney along through the 
various stages of his life, until, worn with labors and 
with years, he stands near the mouth of his yet 
unopened tomb. Some of the striking events which 
marked his history have passed in review before us ; 
and through these events may be seen, perhaps with 
considerable clearness, the various features of his charac- 
ter. Yet it seems appropriate, as we stand where his 
life stretches out before us, having made ourselves fami- 
liar with his history, to group together the various 
elements of his character, after having considered them 
in their separate existence. In this way we may be 
enabled to obtain a more definite view of the man, and 
be prepared to understand and estimate better the de- 
velopments of his character in the statements already 
made. 

Mr. Cheney had a character, definite and marked. 
His was a separate and independent existence. He was 
no mirror, reflecting the features of the life about him, 
changing the image as often as he changed his position. 
There was no danger of mistaking him for any other 
human being, or of supposing that he had ever moulded 
himself on the basis of any human model. He stood out 
before every beholder, never striving to be more, and 
never discovering himself to be less, than Martin Che- 



324 LIFE OF 

NEY. Yet he never affected eccentricity, nor was he at 
all what is usually termed eccentric. He was made up 
of striking individualities, yet few if any ever thought 
of calling him odd. He was simply natural ; and in 
yielding to the laws and tendencies of his own nature, 
he never appeared as a second edition of any predecessor 
or cotemporary, and presented a character which ren- 
dered any person who attempted to copy it, simply 
ridiculous. 

The formation of that character was, doubtless, some- 
what affected both by his physical constitution, and by 
the circumstances which surrounded him. And, hence, 
it may be well to look for a moment at these outward 
things, before commencing the internal survey. 

In person, Mr. Cheney was about five feet ten inches 
in height, with a well proportioned frame, — in the latter 
part of his life being rather thin than full. His organi- 
zation was firm, close, compact ; with a large amount 
of muscular and nervous energy. It was a constitution 
naturally elastic and enduring, with an active tempera- 
ment sustained by high vital forces. The appetites and 
propensities, taking their rise in the body, were suiS- 
ciently strong and well developed to make his physical 
life an important and influential element to him. It 
was just such a constitution as is adapted to be the 
ally of courage and executive force. And that sort of 
courage which makes most of the heroes of war, he did 
possess largely. He was never accused of cowardice, 
even when he was enlisted in enterprises which his 
conscience refused to approve. He was very seldom 
cowed by threats, even when his antagonist had the 



MARTIN CHENEY. 325 

support of a just cause. Opposition would rouse his 
resistance ; the very fact that others had dictated, was 
apt to be a sufficient reason why he should rebel ; and 
when thus roused, the presence of danger did but little 
to excite his fear. Nothing but opportunity needed to 
be added to his physical constitution to make of him a 
military hero. An incident will illustrate this. One of 
his warm personal friends speaks of having seen him, in 
the days of his wildness, at a military review, a few 
miles from Providence. The troops were drawn up. 
and the crowd of spectators had been pressing so hard 
upon one of the outside companies as to render the 
soldiery quite impatient, and they had made a flourish of 
their bayonets to disperse them. Just at this stage of 
affairs, Mr. Cheney, with two other young men, rode 
up to the lines, and drove along so near the ranks as 
almost to graze the persons of the company with the 
carriage wheels. Indignant at the intrusion, a cry was 
raised, '•^ Prick his horse with your bayonets ;^^ and a 
dozen sharp points were turned towards the intruders. 
With a sudden and decisive movement, Mr. Cheney 
drew np his horse, and, with a look in which there seem- 
ed to be a flash of lightning, he replied in a low, quick,, 
defiant voice, — '' Let them do it if they dare.^^ The 
narrator says he appeared as if ready to leap upon the^ 
very points of the weapons, if he had been provoked by 
a single aggressive movement. The soldiery quailed' 
before him, and looked after him in silence as he proudly 
rode away. It will not be difficult to perceive the* 
bearing of this physical constitution and its tendencies- 
upon many of the facts already presented. 
28 



326 LIFE or 

The circumstances surrounding Mr. Cheney were 
such as to develope whatever of courage and force might 
have existed within him. He encountered much oppo- 
sition, and now and then his fears were sought to be 
excited by attempts at intimidation. He lived at the 
very time when the contests were going on over the 
moral questions that were agitating the world. Tem- 
perance, and Anti-Slavery, and Peace, were all presented 
to him in such aspects as aroused his feelings and gave 
a peculiar turn to his efforts. The suspicion with which 
he became accustomed to regard popular institutions 
and popular men. was more or less the result of his dis- 
covery of their unfaithfulness toward the causes which 
were obviously embraced within the objects of the 
gospel. The strong attachment which he always man- 
ifested for those causes, may have been partly created 
and preserved by his abundant labors in their behalf, 
and by the necessity imposed upon him to look into 
their merits and defend their claims. His early life had 
been spent, not in the halls of wealth or amid the temp- 
tations of power, but among the masses of the people 
and in the society of the vicious ; and this had not been 
without its influence in quickening and strengthening 
his sympathies for the multitude, and making him a 
champion of the rights of the poor and despised. Men 
of wealth, talent, and influence, had encouraged and 
aided him when he was weak and unpopular; and 
so he was the more ready to recognize the nobleness 
of those who, amid strong temptations to tyranny and 
selfishness, had gone out into the needy and suff'ering 
world on an errand of benevolence and justice. His 



MARTIN CHENEY. 327 

earl7 outward life had brought trial and difficulty, com- 
pelling him to struggle or sink ; and in the struggle and 
the triumph which it brought him, he had learned to 
feel strong and independent in his ability. When he 
became a christian, he was where nothing would in- 
spire confidence and sympathy but the boldest avowal 
of his change and the highest religious activity ; and 
these first decisive steps would naturally tend to make 
all his subsequent procedure bold and determined. The 
want of early study "and mental discipline laid him un- 
der a kind of necessity for close observation ; and so 
would tend to make him specially familiar with, and 
interested in, the passing present. His own history had 
been crowded with striking and important occurrences; 
and so it was but natural that he should grudge the 
space occupied and the food consumed by a lymphatic, 
gluttonous, indolent mortal, and be satisfied with no 
life which wanted earnestness, energy, and efficiency. 
In exhibiting the elements of Mr. Cheney's charac- 
ter, it seems proper to consider, first, his Intellectual, 
then his Moral and Religious, and finally, his Social traits. 
His moral and religious peculiarities were more or less 
determined by the structure of his Intellect, and his 
social qualities can only be understood when seen in 
their relation to the rest of his nature. 



The first thing suggested by a view of his mental 
operations, was Activity of Intellect. His mental pro- 
cesses seemed to be carried on with very great rapidity. 
A whole troop of distinct thoughts would pass in review 



328 LIFE OF 

before hini; while many others were seeking to get a 
clear view of the subject which had set them in motion. 
No impassioned hurriedness of speech, no condensation 
of ideas, no unusual fruitfulness in matter, ever enabled 
a speaker to outrun Mr. Cheney's capacity to follow him. 
In ordinary cases, he would anticipate a conclusion long 
before a speaker was prepared to state it. — And his in- 
tellect was not only rapid in its movements when act- 
ing, but it was always ready to act. There are many 
minds that are prompt, keen, and efficient when roused, 
and yet, under ordinary circumstances, are sluggish and 
dull. To develope their power they must be lashed, 
goaded, and stung into activity. It was not so with 
Mr. Cheney. His intellect seemed never to be taking 
rest. It seemed to be so accustomed to act as a senti- 
nel, that it slept with its eyes wide open and its wea- 
pons grasped firmly in its hands. Start a topic of inter- 
est, and eye and face and form all told that you had one 
eager, critical listener. Open a new avenue of thought, 
and he was at the entrance, ready for an enthusiastic 
exploration. Hazard a statement which he did not be- 
lieve, and you were almost certain of being laid under 
the necessity of setting earnestly about its defence. 
Make a strong argument in favor of a position which 
he regarded false, and he was instantly at work testing 
every link in the chain of reasoning, giving himself no 
rest till he had satisfied himself of its unsoundness, or 
given it an intelligent approbation. He carried this 
ready intellect with him every where, and it was con* 
tinually kept at work. He would find an illustration 
of some important principle in the prattle of his chil- 



MARTIN CHENEY. 329 

dreii, frame a reply to some opponent while hoeing his 
garden, and arrange an impressive sermon for the next 
Sabbath while walking home from the city. 

Nor did his mental forces wait for any foreign influ- 
ence to summon them into action. He was perpetually 
stimulating other minds to effort. Few persons ever 
spent an hour with him without being set earnestly at 
thinking. Before they were aware of it, he had drawn 
them into a position where it was both a necessity and 
a pleasure to tax their powers of reasoning. The young 
and timid, who had thought it became them to listen 
trustingly to the words of age and experience, felt anew 
that they should have opinions and be able to give a 
reason for them. He did not set himself to puzzle them, 
and then laugh at their perplexity ; — such a course would 
have increased their timidity and weakened the confi- 
dence in themselves ; he made them feel at home and 
at ease, even when they felt obliged to retract opinions 
but recently avowed. He corrected an error so that the 
victim felt that he was less liable to fall into another. 
He reserved his logical traps for the pompous, self- 
willed egotists whom he sometimes met ; and while 
they were writhing and vainly struggling to loose them- 
selves from durance, he would sometimes encourage the 
laugh which their contortions excited. And this he 
did, not because he enjoyed the mortification suffered 
by his victims, but because, through mortification, he 
hoped to teach them the lesson of modesty and cau- 
tion.* 

* On one occasion he was speaking in the city on tlie subject of 
Peace. He alluded to the prophecy of Micah, that swords sbould be 
*28 



330 I^II^E OF 

It was this feature, blended with a keen perception 
and a power of close discrimination, which gave him 
the chief portion of his intellectual power. His mind 
was less comprehensive and philosophical than many 
others, and, in point of thorough discipline, the absence 
of early training had left him somewhat deficient. 
His mind was more analytical than synthetical ; he 
could demolish better than he could construct. Phre- 
nology marked his concentrativeness small ; and, as a 
matter of fact, he did not seem able to dwell upon any 
one nice point in a subject for any length of time. 
When he sought to be critical, he often hurried over the 

beaten into plouglisliares and spears into pruning-liooks. At this 
point he was interrupted by a clergyman in the back part of the 
house, who expressed himself very decidedly to the effect that there 
was no such prophecy in Micah. Mr. C. knew his disputant, and 
says, "I confess I felt a little roguish." He replied with a little hesi- 
tation, that he certainly had the impression that there was such a 
prediction there. More strongly than before came up the denial 
from the back part of the house. Mr. C.'s eyes sparkled with rising 
ifun; but he simply, in a half apqlogizing way, expressed his surprise 
that he should be mistaken, for he certainly thought he had seen the 
i prophecy in that book. The third denial from his clerical disputant 
was more peremptory, decided and earnest than before ; and an in- 
timation was given that before the speaker came to argue such a 
question from the bible, he should be familiar enough with it to dis- 
tinguish between Micah and Isaiah. Mr. Cheney's time had now 
come. His disputant had run himself into the snare, and all that 
ircmained to be done was to draw the noose. He calmly turned to a 
j brother seated near him, and requested him to read from Micah 4 : 3. 
The passage was read, in a clear and distinct voice, and it was now 
■ the critic's turn to be confounded, as peal after peal of laughter rose 
from all parts of the congregation. Mr. C. said nothing, but went 
.on with his argument 



MAETIN CfiENEY. 231 

distinctions and limitations which could only be under- 
stood and appreciated by being accurately marked and 
considerably dwelt upon. Owing to the same want of 
early training and of familiarity with philology and 
mental science, his language sometimes wanted preci- 
sion, his definitions were not always exact, and his 
terms were not always happily chosen. He wrote but 
little, and what he did write was prepared with reluc- 
tance ; and, as a result, his compositions lacked literary 
finish. These defects, however, if they may be called 
such, scarcely diminished his power in the estimation of 
those who knew him. What he saw he saw clearly ; 
and what he attempted to say he made every body un- 
derstand. Give him a premise, and his mind would 
bound forward to a conclusion almost before the state- 
ment was completed. You had to point his eye but 
once to an idea till now unseen, before his perception 
had grasped it. It was seen clearly in itself, though it 
may not have been always seen in all its relations. And 
as, under the telescope, the starry point separates into 
distinct luminous bodies, so beneath his discriminating 
gaze, what had been thought a single, simple idea, di- 
vided itself into several, wholly distinct from each other. 
He was never satisfied with seeing a thing in its out- 
lines ; he aimed to penetrate at once into its interior. 
It was this intense eagerness to get at the heart or 
bottom or end of a matter, that sometimes led him 
into the commission of an intellectual fault. Fixing 
his eye only on the heart, he did not always perceive 
how circumstances might modify its developements. 
Straining his vision to reach the bottom, he did not al- 



332 LIFE OF 

ways thoroughly inspect the steps. Hurrying to the 
end of his inquiry, lessened his care to survey each 
point in the path which led him there. Accustomed to 
press a principle to its ultimate conclusions without fear 
of consequences, he sometimes found, in surveying the 
process, that some of his inferences, though seeming to 
be legitimate, were not necessary. Not to mention other 
things, his reasonings over the tests of church fellowship 
will illustrate this. 

An idea seldom grew upon his mind gradually. A 
complex subject might do so ; it usually did. But he 
never seemed to have any crude, imperfect, half-formed 
notions. He either saw a thing or he did not see it. 
And between the time of not discovering a point and 
laying hold upon it firmly, it was often difficult to make 
a mark. Shapeless objects in the mist, men as trees 
walking, seldom appeared in the field of his mental vis- 
ion ; and so, because he saw clearly, he made others 
see clearly ; because things appeared so real to him, he 
made them realities to others. These qualities of ac- 
tivity, keen perception and close discrimination, made 
him a careful observer upon human life and character ; 
and he seldom came into contact with a man without 
looking him through, and forming a pretty correct esti- 
mate of his abilities and character. He was not really 
suspicious, but he was seldom deceived. The same 
qualities rendered him a skillful debator. There, his 
mental activity was increased by pressure, and his per- 
ceptive and discriminative powers were wielded with 
the highest efficiency. 



MARTIN CHENEY. 333 

He was a close reasoner ; but not alone because the 
mathematical or logical or metaphysical feature of his 
mind was very unusually prominent. The traits already 
indicated aided him largely. His logical processes were 
carried on by the combined activity of many powers. 
He had a very good ability to analyze and abstract; 
and, — but for the necessity of dealing so largely with 
actual life, with outward concrete things ; but for be- 
ing so earnest and practical, — he might have been 
greatly interested and successful in metaphysics. As it 
was, his reasoning power rested, to an unusual extent, 
upon his perceptive. He could sometimes see a fallacy 
when he could not clearly expose it ; and so he was 
obliged to pursue the indirect method in his attempt to 
meet it ; — that is, he would attempt to establish the 
opposite sentiment, without presenting any direct reply 
to the argument which he wished to overthrow. In 
the latter part of his life he came to place more and 
more dependence upon his reasonings and their results. 
Into new and hazardous fields of inquiry did he take 
his reason along with him, feeling that it was highly 
safe to lean upon its arm and follow its guidance. 

Such a man could not have been very superstitious 
or credulous ; nor, on the other hand, could he have 
been obstinately skeptical. He wanted rational evi- 
dence to support a statement before he was ready to 
endorse it ; and, when this was found, there seemed to 
him the same folly in skepticism that there was in 
superstitious credulity. He dealt largely with facts and 
reason ; and both of them convinced him that much 
held sacred was false, and yet many things held to be 



334 LIFE OF 

Strange or unreasonable were yet both true and impor- 
tant. He kept his eyes open to every newly developed 
field of investigation, and his ears open to the words of 
every earnest and sincere teacher. He was not ready 
to accept every thing that had passed into society with 
the endorsement of men of great reputation, nor did he 
wait until a sentiment had become current and popular 
before he would take it to his understanding. If his rea- 
son pronounced it true and important, he bore it along 
with him openly, not caring to ask whether he and it 
were to be greeted with hosannahs or maledictions. A 
logical absurdity he could not be prevailed upon to swal- 
low, whoever administered the dose ; he had rather be 
charged with being a skeptic, than be conscious of being 
insincere. He had faith in his reasonings on every topic. 
On some of the profounder doctrines of revelation he 
may have reasoned with too much confidence ; — may 
have trusted too implicitly to a guide whose inadequacy 
God has recognized in the bestowment of super-natural 
teaching. Certain it was that, in thus depending upon 
his reason, he did not unqualifiedly endorse all the 
doctrines of the usually received theology, and did 
sometimes lean toward sentiments which are held as 
heretical. By this is not meant that he wanted confi- 
dence in the bible, but that, as is always the case, his 
system of mental philosophy gave color to his inter- 
pretations of the bible. He thought independently, 
and gave his convictions a practical application. And, 
while he held the opinion, he seemed to regard himself 
as set for its defence. He would neither compromise 
nor push it out of sight, because it provoked attacks or 



MARTIN CHENEY. 335 

exposed him to censure. You must either let him retain 
it and develope it when and where and as he pleased, or 
convince him that it was wrong ; and when this last 
thing was done, it was unto him " as an heathen man 
and a publican." 

His imagination was not remarkably vivid. He could 
not have written or conceived a very ingenious novel ; 
nor would he ever have excelled as a poet. He was 
too busy and earnest with practical matters to leave 
much time, energy, or inclination for fanciful creations, 
such as he was able to originate. Yet he had imagi- 
nation enough to give freshness and life to his exhi- 
bitions of thought, and enough to give him a high 
appreciation of the beautiful or the grand creations of 
others. A bold metaphor and a beautiful simile were 
treasured up as gems in the storehouse of his memory, 
and used to dignify and embellish his own productions. 

His love of the grand and beautiful, whether appear- 
ing in nature, art, or life, was full of intensity and 
enthusiasm. He gazed upon the face of creation, 
listened to the music that swelled up amid its leafy 
temples, breathed the air made fragrant by the incense 
of the flowers, as one whose eyes had been anointed to 
behold the glory of God. His taste seemed instinct- 
ively delicate, and every where he was discovering 
something beautiful, half hidden in some niche of the 
temples of deformity. 

In his studied efi'orts, he showed a strong love of sys- 
tem and order. The want of early mental discipline pre- 
vented him from systematizing his thoughts, if he was 
obliged to present them as they arose in his own mind. 



336 LIFE OF 

And when his mind was set at work, without special 
previous preparation, it might exhibit the lowest or the 
highest specimens of his intellectual efficiency. Rely- 
ing upon his ability to see within and through the topics 
presented to him, he sometimes failed to secure the 
needed insight ; and sometimes a topic, almost wholly 
new, yielded up its hidden treasures under the inten- 
sity of his momentary mental gaze. But there are some 
of the discourses presented in the preceding chapters, 
which indicate that his mind was accustomed to act, 
in its calmer moods, in conformity to high principles of 
order. He had never learned these principles by study 
in search of them ; if they had been prescribed by ano- 
ther, he would have deemed them spirit-fetters ; but, 
being an outgrowth from his own tendencies, they 
were eminently natural to him. His system became 
the body of his thought, whose form and proportions 
were determined by the thought itself. 

As a whole, his intellect was of a superior order. It 
must be remembered that it had but little early culti- 
vation, and that subsequent circumstances were unfa- 
vorable to its growth. That, in certain directions, it 
had less force than though a liberal course of study 
had early put it on the path of progress, is obvious ; 
but, with all its disadvantages, it was no common 
force. Of this, high testimony was furnished in the un- 
abated interest felt in his preaching by men of learning 
and talent, and by the general reputation for power 
which he acquired and retained in the suburbs of the 
city, and among strong men. True, the force of his 
preaching did not arise solely from his intellectual en- 



MARTIN CHENEY. 337 

ergy ; — that intellect had powerful allies, as we shall 
hereafter see ; but without real mental strength he could 
never have held a leading position among the city minis- 
try for twenty-five years. Fifteen years before his 
death, in conversation with a mutual friend, an eminent 
Baptist minister, said ; — '' There are many able minis- 
ters in the city of Providence, but none of them excel 
Mr. Cheney in intellectual strength and acumen." And 
there are probably few impartial and qualified observers 
who would hesitate to unite in this estimate. 



In the Moral and Religious aspects of Mr. Cheney's 
character were seen the striking qualities of the man. 
There was something in his very look which seemed 
refusing all compromise with sin. To every form of 
selfishness and hypocrisy his eye seemed to be admin- 
istering a perpetual rebuke. There was no Iialf-heart- 
edness in his religious profession. When he broke his 
league with Satan, he proclaimed open and uncompro- 
mising war with all his emissaries and works. The 
idea of his backsliding and weakening his protest against 
iniquity, was a thing which no transgressor dared to 
expect, after he had entered upon his public labor. 
Rumor once accused him of breaking his Temperance 
pledge. One of his former companions in sin was asked, 
whether he believed the report was correct. He at once 
replied, — " No, hut I wish it was true.^^ So deep and 
general was the idea that the whole force of that nature- 
was a pillar, supporting its religious faith. 
29 



338 LIFE OF 

This strong, firm, couragous adherence to what he 
believed to be right, was the regal element of his nature. 
Moral law ever appeared to him like the voice of God. 
Through all paths of perplexity, amid all forms of ex- 
citement, his eye was fixed upon the great principles 
of righteousness, as were the eyes of the wise men upon 
the star that guided them to the infant Savior. The 
claims of duty he saw with unusual clearness, and felt 
with uncommon force. The plea of expediency, when 
it tended to induce a sacrifice of what was abstractly 
right, was, to him, a new edition of Satan's discourse to 
Eve. What he thought was wrong he condemned, with- 
out stopping to ask who might be pleased or who might 
be wounded by his rebukes. His conscience was always 
active, and gave decided verdicts over almost every 
moral question submitted to it. To him, nothing that 
was right appeared unimportant. In his creed no note 
was taken of small sins. To violate a conviction wil- 
lingly, to sacrifice a righteous principle knowing it to 
be such, even in the slightest matters, was, in his esti- 
mation, to do a terrible wrong. In little things as in 
great things, his course never deviated an inch from 
the straight line of perceived moral duty. Reputation, 
friendship, worldly interest, all were nothing, apparently, 
when they stood between him and his conscience. He 
not only refused to do what he thought was wrong, but 
would not refrain from doing what he thought was 
right. Not that he had no care for his reputation ; few 
men were more naturally sensitive than he to the esti- 
mate put upon him by others ; but duty was more 
sacred and precious in his eyes than the public hosan- 



MARTIN CHENEY. 339 

nah. A friend's censure pained him not a little ; but 
it was a pain he could bear much better than the cry of 
his wounded conscience. He did not always hurry to 
take a decisive position, especially on any new question ; 
with all his activity of intellect, and his confidence in 
his logical deductions, he chose his ground cautiously ; 
but when he had once planted himself he could not be 
stirred a hair's breadth from his stand-point, till he 
was dislodged by the conviction that he was wrong. 
Threats could wring from him no concessions, bribes 
only awoke his contempt, deprecating remonstrances 
only made him distrust the sincerity and value of the 
friendship which presented them, and the opposition 
that threatened to crush him, only petrified his courage 
into a rocky strength of resistance. He could die like 
Paul, taking as his heritage the crown of martyrdom, 
but he could neither betray like Judas or deny like Pe- 
ter for the sake of security or silver. In the very fore- 
ground of his moral qualities stood this unbending 
integrity ; it was the controlling agency of his mind, 
the captain of all his interior forces. Whoever accused 
him of indiscretions, no man suspected him of having 
compromised his principles. 

His sensibilities were active. His mind may be said 
to have abounded in nerves, even more than his body. 
To be a stoic was, with him, an impossible thing. A 
truth never expended its whole force upon his under- 
standing ; his emotions lay so close to his intellect that 
the intercourse between them was both rapid and free. 
He was no cold, stern, soulless, statue of justice, no 
passionless incarnation of abstract righteousness. His 



340 LIFE OF 

intellect emitted no more light, than did his passions 
radiate heat. Indeed, not a little of his intellectual ac- 
tivity was the result of his emotional activity. He 
thought rapidly, because he felt deeply. The move- 
ments of his mental machinery were quick, because his 
soul supplied such an amount of motive power. His 
flashes of thought were often little else than the glow 
of his flaming feelings, and his words were the avenue 
through which the eye might look to discover them. 

The bearing of this feature of his character upon ev- 
ery form of its development, was close and important. 
It created not a little of his outward greatness, and ex- 
plains not a few of his defects. Without it he would 
have borne another character ; and his biographer would 
have had to record another outward history, if, indeed, 
in its absence, his outward history would then have war- 
ranted any permanent record. His intellect was kept 
awake, not simply because it possessed in itself a power- 
ful mainspring, but because it expanded, until it pressed 
against its outward environments, under the heat of 
emotion. His shades of feeling were nice and delicate, 
and so he was prompted to search after the delicate va- 
rieties of thought to which they corresponded. He 
adhered to a rational conviction, not only because expe- 
rience had taught him that this was best and safest ; 
but because he deeply felt the mortification and disgrace 
of being unreasonable. He debated earnestly with an 
opponent, not only because the moral sentiment advo- 
cated by his opponent wanted logical consistency to his 
eye ; but, also, because his moral feeling revolted at a 
false principle. His high appreciation of the beautiful 



MARTIN CHENEY. 341 

was not merely the result of perceiving fitness and propri- 
ety, but the going forth of his roused soul in joy and grati- 
tude to pay homage at the feet of loveliness. His un- 
bending Christian integrity, his firm adherence to what 
seemed duty, sprung, not only from the clear discovery 
that the law was holy, just and good, but also from the 
deep abiding reverence which he felt for truth ; from 
the deep feeling that God was abused and the soul dis- 
graced, when it turned its back upon heaven-revealed 
duty, and paid its devotions at a sensual shrine. 

This active and powerful sensibility explains the 
earnestness and vehemence of much of his effort. To 
be calm and temperate, when a great and good cause 
was in danger of a failure through human indolence and 
opposition, was not in his nature. He could not plead 
for it according to rhetorical rule, nor rebuke its foes 
with careful, tender mildness. His words came to his 
lips, glowing with the pale heat given them by the fused 
emotions which they had momentarily enveloped. He 
cared nothing for exact technical statement. He was 
as abrupt, perchance, as the fiery discharges of a volcanic 
crater, and as exaggerative as an oriental prophet. He 
saw, for the time, little else than a great interest sink- 
ing, and strong brawny men sleeping on the brink of 
the pit wherein it was disappearing, or quarrelling with 
those who were struggling to save it ; and whoever 
else might caressingly invite them to arise, and meekly 
ask them not to stand in the way of others, he was 
pretty certain to shake them with some violence, and 
utter some hasty and stinging words. 

And when a giant evil was before him, — guarded by 
*29 



340 I'IFE OF 

law, custom, influence, and money, subsidizing talent, 
triumphing over virtue, stopping the mouths of men 
with bribes, and resolving to crush what it could not 
corrupt and buy, — he could hardly find rest by day or 
by night. It would mingle itself with every current of 
his thought, and ally itself with every topic he sought 
to develope. It was perpetually goading him into al- 
most a moral fierceness. It seemed like a Nessus-gar- 
ment enveloping his soul, and stinging every moral 
nerve into the agony that makes desperate. And he 
who looked, at such a time, for worldly prudence and 
timid moderation, must look elsewhere than to Martin 
Cheney. He analyzed the evil, held up its elements to 
view till each alone seemed worthy only of reprobation, 
developed the connected evils, dwelt on the aggravated 
circumstances, then, putting them all together into a 
monstrous unity, he held it up on the point of his terri- 
ble invective and demanded for it the curses of the 
world. 

Nor was it enough for him to deal sternly with the 
evil. He never expended his whole force on abstract 
sins, or organic iniquities. A sin implied a sinner ; 
moral evil always spoke of guilt. He never sought to 
atone for leaving a wrong-doer undisciplined, by a dis- 
play of his courage in hurling verbal missiles at the 
head of the wrong deed. He lashed those who brought 
the evil to the birth ; he lashed those who nursed it ,* 
he lashed those who gave it currency and reputation ; 
he lashed those who bowed down before it ,• he lashed 
those who apologized for it ; he lashed those who fear- 
ed it ; he lashed those who refused to lash it ; and he 



MARTIN ch:ENey. 343 

lashed many of those who did lash it, because they 
would not lash it harder. And all this while, instead 
of using up his intense moral feeling that spurred him 
on, it seemed to be generated by the very process con- 
cerned in its expenditure. It seemed as though he 
could never be quiet until he had torn the evil itself to 
shivers, and driven every one of its supporters to the 
confessional of heaven with tears of repentance. This 
representation is strong ; but it would be almost impos* 
sible to exaggerate this feature in his character and life. 
That such a man should be constantly offending 
against the nice propriety of a compromising age, and 
shocking the fastidious taste and careful policy which 
are so much commended, was the most natural thing 
in the world. Indeed, that he should actually be im- 
prudent, and defeat his object sometimes through excess 
of zeal and deficiency of caution, was a thing likely to 
occur ; — a thing which did, doubtless, more than once 
occur. He did sometimes excite prejudice where he 
was not known, by the severity which he exercised ; 
a prejudice which he never overcame. The develop* 
ment was taken as the index to harshness, censorious- 
ness, and discourtesy ; it was supposed to denote that 
the moral feeling was unusually dull, rather than highly 
intense. In warm debate with some of his dearest 
friends and brethren over an important moral principle, 
he would sometimes deal in a vehemence and severity 
which grieved their hearts, and made him appear at a 
disadvantage. At the State Peace Convention, held in 
Providence, in March, 1850, Mr. Elihu Burritt was 
making a plea in behalf of the Peace Congress to be held 



344 LIFE OP 

in Earope, and urging its claims in view of the highly 
successful effort made the preceding year, in the Peace 
Congress held in Paris. Mr. Cheney made a speech on 
the occasion, in favor of the object, but, during which, 
he took occasion to say that he hoped the Congress 
would submit to have no shackles put on their speech ; 
that he would hot have gone into the Congress at Paris 
under any such prohibition as that which required the 
members to be silent touching the state of France, or 
the French intervention in behalf of the papal power in 
Italy. It was uttered in Mr. Cheney's strong, earnest 
way ; it was the spontaneous developement of his op- 
position to every thing which sacrificed freedom of 
speech. Mr. Burritt evidently felt chagrined. Two 
months afterward, at the annual meeting of the League 
of Brotherhood in Worcester, an intimate friend of Mr. 
Cheney who was present at the Providence meeting, 
was on a Committee with Mr. Barritt, to nominate offi- 
cers for the ensuing year. For two years Mr. Cheney 
had been one of the Yice Presidents of the League. 
When they came to the nomination of a Vice President 
for R. I. Mr. B. hesitated. The friend suggested the 
name of Mr. Cheney. Mr. B. looked up in his peculiar, 
impressive, earnest, childlike way, and replied ;— ''Elder 
Cheney is a strong, able, advocate of Peace, but dorCt 
you think he is rather bitter V and then referred to the 
incident already related. After a statement or two 
touching Mr. Cheney's character, his name was insert- 
ed ; but it is probable that Mr. B.'s mind was never fully 
relieved of that impression. 

This strong sensibility, in connection with his high 



MARTIN CHENEY. 345 

sense of justice, operated in another and much more 
amiable form ; — it made him a champion in behalf of 
the rights of the weak, when they were in danger of 
being awed by the terrors or crushed by the power of 
the strong. He could not bear tyranny ; both because 
it was opposed to his convictions of right, and because 
it did fearful violence to all the deep moral feelings of 
his soul. He could see why the weak and necessitous 
had a claim upon the guardianship and help of the 
strong, and all his emotions combined to make their 
claims appear sacred. And so when power was em- 
ployed to wrest rights away from those who had not 
the ability to defend them, he felt summoned forward 
to protest against the injustice, and to give the tyrant 
the alternative of restitution, or exposure and conflict. 
This explains his uncompromising warfare against 
Southern Slavery, and especially his restless, constant, 
determined, and almost fearful warfare against that 
latest developement of Slavery — the Fugitive Law. 
But the same thing, in principle, appeared every where. 
With him, equality of rights had a meaning. To him, 
the opening sentences in the Declaration of Independ- 
ence were simple statements of fundamental truths, 
however they might have seemed " a rhetorical flour- 
ish" paving a way for what was to follow, to Southern 
statesmen. And, so, whenever he saw an earnest and 
sincere spirit crushed or tethered by the hands to which 
nature or accident had given a higher measure of mere 
force, he was at the side of the suff^erer, lifting his arm 
in his defence. The speakers at the Anti-Slavery Con- 
vention in Providence, might have been spared that 



346 LIEE OF 

conflict with Mr. Cheney, had they not done violence 
to his sense of justice, and excited his indignation by 
their attempts to silence a brother, whose only alleged 
crime was his profession, and whose self-respect made 
him comparatively inefficient in a controversy whose 
weapons were coarse epithets and wholesale denuncia- 
tion. And in the Conferences, he was always careful 
to insist most strenuously upon the rights of minorities, 
and of young and modest brethren. To treat them 
with marked disrespect, was to draw flashes from his 
eye and stern protests from his lips. Any ministerial 
dictation to churches, any undue attempt to have 
the ruling preeminence over private brethren, any ten- 
dency to lord it over God's heritage, came within the 
same category of sins which were every where to be 
resisted. 

Another feature in his religious character, was his 
freedom from affected sanctimoniousness, from every 
thing that savored of false dignity and cant. He had 
no pulpit mannerisms, never made any parade of his 
professional badges, or claimed for himself any profes- 
sional privileges or courtesies. He regarded his rights 
as springing from his manhood ; not at all as imparted 
by the hands of the ordaining council. He never looked 
to his post to give him dignity ; he rather sought to 
increase the estimated importance of his own functions, 
by uniting to them a lofty character, and discharging 
them with faithfulness and success. Few, perhaps, 
would think him a minister as they saw him in the 
street ; not because he looked and appeared as a minis- 
ter should not, but because there was nothing about 



MAETIN CHENEY. 847 

him that seemed to indicate his profession ; because the 
man stood out so prominent that the accidental appen- 
dages were seldom thought of. 

And, in dealing with religious truth, there was the 
same freedom from every thing artificial. He spoke in 
his usual familar tones, and with the same natural, 
rational earnestness that distinguished him every where. 
There was never any attempt to appear reverent and 
awe-struck and impressive. He had, by virtue both of 
his constitution and his experience, a mortal abhorrence 
of all Pharisaical sanctity and officious egotism ; and so 
he never pretended to a religious state which was not 
his own. In the discussion of theological questions, 
he exercised the same freedom of inquiry, the same de- 
termination to look through a subject, and demanded 
the same logical consistency, which marked his inves- 
tigations elsewhere. He approached God with his 
questions, not through the thick darkness and amid the 
quakings of Sinai, but with the quiet familiarity of the 
disciple who leaned on the bosom of Jesus. His 
devotional enthusiasm never carried him an inch farther 
than his reason warranted him in going. Amid a tem- 
pest of excited feeling, or surrounded by a group of 
weeping penitents, his intellect was still on its throne, 
and his critical eye was inspecting every developement 
about him, — measuring and testing it by the truth ac- 
quired through the calm study of the past. This was 
more fully true of him during the last years of his life 
than before ; but he always wanted a rational basis for 
his faith, and a scriptural justification for his hopes. 
Being in Boston at the Anniversaries, in the Spring of 



348 LIFE OF 

1849j in company with a friend, he attended the morning 
Prayer meeting at the Winter Street Church, at which 
were present some one thousand persons. The exercises 
were conducted chiefly by aged and eminent ministers, 
some of them returned missionaries, and were charac- 
terized by a chastened and solemn interest. At the 
close of the meeting, Mr. Cheney passed out with the 
friend, and walked along the street some little distance 
in silence, and apparently in deep meditation. Suddenly 
he looked up and said, with his calm earnestness ; — 
" I sometimes think that I have no devotional element 
in my nature." Why ? it was asked. *' Why," he 
replied, '^ I have been occupying myself all the morn- 
ing in criticising the theology developed in the exhor- 
tations and prayers of those reputable ministers, and 
trying to form an estimate of their characters for real 
moral courage and fidelity to christian principle in an 
unpopular cause." 

To some minds, this free, daring, unawed manner of 
dealing with the things held particularly sacred, seemed 
to savor strongly of irreverence. He was deterred from 
laying hold of nothing and subjecting it to the severest 
logical tests, simply because it had been laid away in 
the Holy of Holies in an ancient Cathedral, or stood as 
a prime article in the creed of a hoary orthodox sect. 
He thought God had desired to be known, and had 
revealed himself for that purpose ; and that, as he had 
given us only human eyes with which to see, and a 
human understanding with which to study, it was both 
our right and duty to learn of him whatever was within 
our reach. He regarded the barriers about Horeb as 



MARTIN CHENEY. 349 

broken down, and the veil of the temple rent that all 
might gaze freely upon the Shekinah which it had hid- 
den from the vulgar eye for ages. He was certainly- 
daring in his speculations, assertions, and denials, when 
tried by the usual standards of religious conservatism. 
He would criticise some portions of the bible, apply 
principles of interpretation to some of its passages, lay 
sweeping deductions of philosophy side by side with its 
statements, riddle the dogmatic propositions of venerated 
and canonized creed-makers, insist upon the authority 
of reason and conscience in religious matters, and apol- 
ogise for much that was branded as infidel, in such 
terms as to make cautious men hold their breath and 
tremble, lest he should finally topple over into skepti- 
cism. Even some of his warm friends and brethren felt 
an uneasiness and anxiety on this subject, at times,, 
which they made no eff"ort to conceal from him. He 
always received the cautions kindly, but deemed them 
unnecessary ; thought, instead of parting with his chris- 
tian faith, that it was gradually losing itself in glorious 
visions over which unbelief had no power. He deemed 
himself ever learning, ever coming nearer and nearer 
to the central light and truth ; and so his eager spirit 
struggled up the hills of difficulty where the fields of 
knowledge were to be spread out more vast and glori- 
ous beneath his eye. Speaking familiarly to some 
friends on the subject of his differences in opinion from 
some of his brethren, he said, he knew they were tried 
with him ,• and added, that it was only because he was 
nearer the summit of the mount than they, and so saw 
some things more clearly than they ; that when they 
30 



350 LIFE OF 

came to occupy his position they would see as he didj 
though now they deemed him almost a heretic and 
infidel. 

This feature grew more and more prominent up to 
the time when he was laid aside from labor. Point af- 
ter point in his early Confession of Faith was either laid 
aside for another, or, what was more usual, it was mod- 
ified, both in its spirit and in the form of its statement. 
He quarrelled more and more with the prevalent theol- 
ogy in some of its features, and defended his own views 
with fresh earnestness and skill. No formal statement 
of his theological sentiments or of his usual modes of 
preaching is needed here, for both are sufficiently indi- 
cated in the Sermons and other Discourses found in the 
preceding chapters. He grew more guarded in his state- 
ment of some sentiments, and less so in the statement 
of otliers ; he laid down important limitations where 
there had been none previously, and withdrew some 
that had been carefully stated and earnestly insisted on 
in earlier years. 

Notwithstanding what has been said, and in spite of 
his own remark in Boston, he was a man of devotional 
piety. If he might appear to have less devotional feel- 
ing than others, because he never assumed it, he cer- 
tainly did possess more than many who display great 
and uniform fervor in their exercises of worship. His 
veneration for God was deep, though it was the vene- 
ration that admitted of sympathy and invited to a fa- 
miliar intercourse. His reverence was most deeply ex- 
cited by those very views of God, afforded by his sym- 
pathetic tenderness and stooping condescension. Power, 



MARTIN CHENEY. 351 

knowledge, and wisdom, expanding into infinitj^, sel- 
dom awed him to prostration of soul or body ; superadd 
to them Justice and Love, and then his soul hasted 
joyfully with its offerings to the feet of the Deity. The 
result was, that he studied God chiefly through Christ. 
If he would give definiteness to his conceptions of Je- 
hovah, he did not go back to the splendid imagery of 
the prophets, or to Moses' picture of the smoking mount ; 
he turned rather to the graphic delineations of Matthew, 
as he sketches the features of the Son of Mary, or to 
the artless narratives of John, as he tells of the Master 
on whose bosom he had leaned unrebuked. He re- 
marked, on one occasion, that, when he prayed, he 
sought to bring before his mind the spiritual image of 
Jesus of Nazareth, and to speak as he would have spo- 
ken if he could have gone and preferred his request at 
the timt3 when the blind man was restored to sight, or 
when Lazarus was called back from his tomb. His 
devotional expressions were usually just what they 
might be supposed to be, when determined in their 
character, largely, by this habit of mind. He felt that 
Christ was great, glorious, sympathetic, calm, just and 
wise ; conditioning his gifts upon the conscious neces- 
ities and reverent humility of the applicant ; and so his 
prayers were calm, meditative, devout, simple, direct, 
comprehensive, and, usually brief They probably af- 
fected different persons differently. Some, doubtless, 
thought them cold and spiritless ; lacking in fervid 
earnestness, because they had little noise or vehemence ; 
but to most pious Christians they were deeply impres- 
sive and highly profitable. A true spirit of devotion 



352 LIFE OF 

in the heart of the hearer, was almost sure to be borne 
up to heaven on the wings of his petition. 

The same trait of character gave color to all the de- 
velopements of his personal piety. It was never osten- 
tatious, always humble. He never boasted directly or 
indirectly of his spiritual goodness. He made no pro- 
fession of usual or of unusual sanctity. Of having a 
good conscience, and of his settled purpose to adhere to 
his convictions, he made no scruple of speaking plain- 
ly ; but in respect to what is usually implied in the 
word spirituality J he rather seemed to regard himself 
deficient. In personal conversation with inquirers, he 
ever sought to fix their attention upon the plain truths 
and duties revealed by the gospel ; never seeming to 
regard his own individual experiences as any standard 
by which they were to try themselves. His allusions 
to his phases of feeling were seldom and modest ; his ap- 
plications of christian principle to the heart and life were 
earnest and frequent. Like Paul, he wished that the 
faith of Christians might stand, not in the wisdom of 
men, but in the power of God. When he condemned 
impenitent persons or indolent professors of the Christian 
faith, his censures were usually mingled with the recog" 
nition of whatever there might be that was praisewor- 
thy, and they were tempered with discrimination, until he 
had reason to believe that they wilfully sacrificed princi- 
ples which they knew to be sacred and duties which 
they knew to be binding ; after that, he spared neither 
plainness nor severity. True penitence and real sin- 
cerity forever commanded his sympathy, and made the 



MARTIN CHENEY. 353 

guilty or the erring one feel that they had found a friend 
whom it was safe to trust. 

His Benevolence and Charity might be considered 
large or small, in proportion as they were viewed from 
one or another stand-point. Not every suffering appli- 
cant for alms, for the body or soul, carried off either his 
gifts or his blessing ; and not every higii pretender to 
honesty or goodness received his endorsing 'God speed.' 
He steadfastly refused to bestow on many causes that 
aimed at good results, and that were suffering from the 
want of assistance ; and sometimes strongly condemned 
distinguished and zealous portions of the church, for 
the sentiments to which they subscribed and the policy 
which they had adopted. Of political parties, in spite 
of their lofty pretensions and the good he acknowledg- 
ed they might have done, he always had suspicions ; 
and his condemnations were strong and many. He was 
once strongly solicited to be a candidate for a seat in 
the R. I. Senate. He at once positively declined, on 
moral grounds. His friends sought to reason with him. 
"Suppose," said they, "that all men of worth and moral 
principle were to keep aloof from the Government, what 
sort of society should we have ?" "A good deal better 
than it is now, probably," was the reply. "And so you 
wont consent to be a candidate." "No." "Well, do 
you know of any one who will consent to run ?" "Yes, 
there will be no difficulty in finding men enough who 
will jump at the chance." "But we mean a man who 
is well fitted for the post, a good, able, honest, worthy, 
high-principled man." "It is very doubtful whether 

you can get such a man as that." 
*30 



354 LIFE OF 

Still, whether his benevolence and charity were or 
were not wisely directed in every case, both were pro- 
minent in his character. His heart was full of sympathy 
for the distressed, and his earnest desire to relieve them 
often found the most reliable and substantial expression. 
Many of his alms were done in secret, and he was 
never known to boast over his benefactions and sacrifi- 
ces — seldom indeed was he known to allude to them. 
Whenever he withheld from an enterprise or an object, 
few doubted his conscientiousness, if they did not 
always approve his reasons. In his early days, while 
his income was small and his economy rigid, a brother, 
with whom he subsequently labored many years in the 
ministry, was dismissed from his father's door because 
he had persisted in entering the ministry. Mr. Cheney, 
ilearning of the fact, promptly came forward and offered 
him a home in his own family. The independent and 
couragous young christian declined the offer, but his 
gratitude was no less fervent, and the act was no less 
noble and generous. 

Mr. Cheney's views, as they have been developed, 
can be explained only on the ground that his charity 
was very broad. He asked no endorsement of all his 
;sentiments as a condition of gaining a passport to his 
confidence and heart. He loved to see opinions held 
idecidedly, and the reasons for them at hand, even when 
opposed to his own. He thrust no man from him be- 
cause he had one more or one less article in his creed 
vthan himself. There was scarcely a theoretical doc- 
trine in the gospel but might be rejected, and he would 
.not treat the rejector either as a heathen man or a pub- 



MARTIN CHENEY. 355 

lican. He believed that men might err sincerely ; and 
he believed also that truth was not so weak but that it 
might be safely risked in every fair conflict. Strong 
as were his convictions on those subjects, he would 
have had no objection to allowing a defender of War 
or Slavery to argue the case in his own pulpit, — provi- 
ded he might be allowed to reply. Among the mem- 
bers of the Olneyville Church, were those who differed 
widely from each other on more than one point of doc- 
trine usually regarded as fundamental ; but that was, 
with him, no reason for complaint, and no reason for 
hostility among themselves. He believed and taught 
that there might be unity of the spirit amid diversi- 
ties of belief. 

This must be proof, sufficiently ample, of his high 
Catholic liberality. And yet, more than once, he was 
accused of being uncharitable ; and, no doubt, often 
really appeared so. The explanation is not difficult. 
He could give his christian confidence to no double- 
dealer, to no moral coward, to no ministerial aristocrat, 
to no temporizing conservatist, to no ingenious dema- 
gogue in Church or State, to no one whose life was 
radically inconsistent with his profession, to no one 
who did not give evidence of being deeply sincere. 
And so far as any of these characters acquired influence 
and popularity, were his understanding and his moral 
feeling set against them. They might be talented, 
zealous, might seem to be doing great immediate good, 
his eye was perpetually fixed on what to him appeared 
their treachery. Into this catalogue of insincerity, 
varying in the degrees of guilt, he put, either justly 



356 LIFE OF 

or unjustly, a large proportion of popular churches, 
eminent ministers, successful politicians, &c. The 
consequence was, he suspected these classes of the 
community, and his treatment indicated his suspicions. 
When others praised them for the good they seemed to 
be doing, he could not join in the eulogy ; but, instead, 
he sometimes uttered the words of doubt and wielded 
the lash of rebuke. That this should wear the aspect 
of uncharitableness in the eyes of the general commu- 
nity, was a thing which could not have been otherwise. 
And that, with his strong moral feeling and peculiar 
experiences, he should have been sometimes too hasty 
and unsparing in his condemnations, was a thing to be 
expected, and a thing which occurred. 

And then his strong, stern, sharp, earnest way of 
dealing with his opponents in controversy, — a method 
which was prompted by his tendencies, which was the 
most natural, if not the necessary mode of developing 
his spirit's forces, — often had the appearance of unchari- 
table severity. He would sometimes thunder down 
upon his disputant with a fiery force that made a stran- 
ger regard him as wanting in kindly sympathies, if not 
in justice. He would sometimes become warm, and, in 
his warmth, would sometimes sacrifice courtesy, and 
fail to give a very high application to his catholic and 
liberal principles. But whenever his heat betrayed him 
into any such indiscretion, it served to exhibit his frank, 
manly, conscientious spirit in a new and endearing 
form. In the meekest manner would he acknowledge 
his fault, without the least disposition to extenuate it, 
ask the forgiveness of the wounded brother and of all 



MARTIN CHENEY. 357 

who had witnessed the scene, and put himself upon his 
guard against a similar offence in the future. The con- 
fession was so free and hearty, that every hody was put 
into a sympathy with the man, more deep, if possible, 
than before. It showed that justice, benevolence and 
charity were deeply seated principles, and that they 
were never sacrificed, — save as his strong impulses 
sometimes buried them in the surges of feeling ; but 
when the storm had passed, they were still seen an- 
chored to the base of his nature, like the ocean light- 
house resting on the enduring rock. 

From what has been stated, it may easily be inferred 
that Religion and Morality were never divorced in his 
mind ; and that whatever was operating to render the 
private and social morals corrupt or lax, was regarded 
as the greatest foe to Christianity. He could have 
confidence in a person's religion just so far as it led to 
a rigid practice of christian morality, and no farther. 
Bigoted sticklers for a creed, fervid and impassioned 
exhorters in a prayer meeting, seers of heavenly visions 
telling them with immoderate rapture or with tearful 
solemnity, gained his confidence just so far as they 
dealt justly, and loved mercy, and walked humbly before 
God. He was forever applying the testing principle, 
furnished by Christ, to human character, — ■" By their 
fruits shall ye know them." With him, religion was 
an all-controlling principle, seated in the heart ; not a 
gush of occasional feeling, or a mantle for Sundays and 
other special occasions thrown loosely over the should- 
ers of a worldly soul. He who, in any sphere of life 
or department of action, made religious obligation of 



358 l^i^E OF 

no account, or put it into a secondary or subordinate 
position, he thought needed yet to be taught what were 
the first principles of the doctrine of Christ. 

He could not, therefore, confide in great men or small 
men, however high or low might be their profession or 
standing, who crowded their religion out of their poli- 
tics, their business, or their social intercourse. An elo- 
quent sermon on christian self-denial or the necessity of 
repentance, would never atone for ministerial aristocracy 
or inhumanity. The plea of a great statesman for the 
sanctity of religious truth, or his impressive public com- 
pliments paid to a wise and guiding Providence, made 
him look with no complacency upon his political jug- 
glery or his personal vices. The benevolence which 
ostentatiously gave a thousand dollars to replenish an 
exhausted Missionary Treasury, and then allowed the 
donor to oppress his poor tenantry and consent to the 
oppression of millions, he regarded as essentially de- 
fective in the christian element. No extent of power, 
no elevation of functions, no dignity of office, exempt- 
ed the possessor from the claims of that law which re- 
quires all men to be perfect. Indeed, vices in high life, 
corruption in places of power and influence, sin invested 
with the robes of honor, seemed to him to be more 
wicked and more dangerous, and so requiring the 
stronger condemnation. He had no faith in the papal 
doctrine of Indulgences, purchasable by wealth or guar- 
anteed to station. If a rigid code of practical morality 
was given to the poor and weak ; he insisted that wealth 
and power were not to be treated to more lax statutes. 
He could forgive a petty crime committed by the beg- 



MARTIN CHENEY. 359 

gar, tvhose necessities impelled and whose training had 
done little to restrain him ; but for a rich boaster of 
wisdom to project or aid in perpetrating a mighty public 
wrong, was to leave a stain of guilt on his soul, effac- 
able only by the bitter tears of a public confession and 
repentance. 

And hence he labored earnestly to bring public and 
civil, as well as private and individual life, into subjec- 
tion to the gospel. He bewailed public and organic 
sins, and prayed and toiled for public and organic vir- 
tues. He wished to put a conscience within corpora- 
tions, and give the Sermon on the mount a place in 
civil Legislatures. He longed to see the marts of com- 
merce become the temples of integrity, and the Judge's 
ermine free from the stains of bribery. He long- 
ed to see Law give proof that it came from the bo- 
som of God, and Government become the just and 
benignant Schoolmaster of Society. He could conceive 
of no Millenium but Satan's, till the Rulers feared God, 
and the people loved to have it so. 

It hardly needs to be said that such a moral and re- 

lligious character attracted attention, both by its unique 

i individuality, its sharp, distinct, prominent features, and 

I its intensely active outward force. It became an element 

of life in a community that must be recognized; that 

was constantly giving every body the amplest proof of 

its presence. Other lights might be hidden, but his 

always burned where it could be seen. Sleepy as the 

souls might be about him, they were kept conscious of 

one thing, and that was that Martin Cheney was among 

them. Nobody had need to ask who he was, or what 



360 I-IFE OF 

he was. His influence penetrated every corner of the 
community, and was felt in every circle, public and 
private. Whether he excited pleasure or dissatisfaction 
in the minds about him, he was almost certain to excite 
emotions of some sort in every heart. To feel perfectly 
indifferent toward him, to pass along day after day just 
as though he was not there, was a thing not easy to be 
done. Religion uttered a voice through his lips that 
fell on all ears to startle, and developed a power through 
his life that pressed on all hearts to rouse them. 



The Social department of Mr. Cheney's character was 
in perfect keeping with the intellectual and moral traits 
which have already been developed. He was as far 
removed as possible from being a misanthrope, both by 
his tendencies and habits. He enjoyed society , he sought 
it, and was sought by it. There he unbent himself 
from the defiant and defensive attitudes which his pub- 
lic warfare with evil had made necessary. He never 
shrunk from the conflict ; whenever the trumpet sound- 
ed for a charge, he was in the van of the forces, and he 
was also the last to leave the field ; but when his work 
there was done, he welcomed the genial, social after- 
part, with a relish that seemed to have been made keen 
by the fierceness of the strife. 

Yet he never parted with his dignity, or compromis- 
ed his radical principles, in the most genial of his social 
moods. Whoever followed him or invited him home, 
from a stern public controversy with an opponent; a 



MARTIN CHENEY. 361 

principle or a custom, hoping to hear him retract in his 
cahnness or his humor what he had maintained in his 
firmness, had mistaken their man. His compliments 
were not his principles, and he never laughed away his 
integrity. Any attempt to take advantage of his merry 
and apparently careless moods to gain from him a com- 
promise, once refused on moral grounds, would change 
the relaxed humorist into the rigid expounder of moral 
law. '^Leviathan was not so tamed." His watchful 
intellect did not thus let in an enemy without warning. 
He was not thus thrown off his guard. He seemed to 
recognize that as the hour and point of weakness, and 
so doubled the number of sentinels. And he loved 
society, not only for itself, but because it was a means 
of training him better for his battles with iniquity, — of 
nurturing the christian fidelity he deemed it his special 
mission to illustrate and enforce. And he who was not 
ready to endorse the same integrity in private which 
had been seen in his public life, or was unwilling td 
exercise the same courtesy and respect toward him in 
the social circle which were conceded in the presence of 
the world, would soon find that rebuke could be admin- 
istered as well to a coUoquist as to a crowd. He was 
the same man in the parlor of a friend as in the pulpit ; 
and they who took it for granted that he was otherwise, 
and treated him accordingly, would very soon learn the- 
mistake into which they had fallen. 

Still, while thus unbending in respect to his princi^- 
ples, he was easy, familiar, and talkative in the social 
circle. Save as certain topics were introduced, his 
courteous, conciliatory, cheerful demeanor, almost form- 
al 



362 LIFE OF 

bade one to think of him as the stern, fearless, severe 
reformer. The only exception to this remark occurred 
when he was thrown among strangers, and especially 
among strangers somewhat distinguished or somewhat 
sensual. In such cases he usually said little. This 
was owing in part to his modesty, in part to his caution, 
in part to his habit of trying to read character ; and, in 
the case of meeting with a group of sensual beings, he 
was repelled by the grossness for which he could have 
no sympathy. His conversation never flowed briskly, 
except when meeting those who could somewhat sym- 
pathize with him. He could have preached a sermon 
to a crowd of worldlings or conservatists, but that his 
sense of propriety seldom allowed him to do without 
the consent of the audience. But when he was social, 
there was nothing of dogmatism, — nothing which sa- 
vored of the lecturer. He would never monopolize 
the time or the conversation, and nothing but the most 
evident wish of the company would reconcile him to 
the idea of doing the chief portion of the talking. He 
sought to make his inferiors feel at home, and usually 
succeeded ; to send them away pleased with themselves 
and others, and so they were apt to go. 

His mental activity and his serious views of life 
combined to make his conversations instructive and 
profitable. Frivolous chit-chat, neighborhood gossip, 
seldom satisfied or pleased him. His mind was always 
fruitful in topics, they were usually selected with a ju- 
dicious reference to the company and the circumstances, 
and so made interesting to all. Many of his happiest 
things were uttered in these social circles. There was 



MARTIN CHENEY. 353 

a sparkling vivacity peculiar to himself, and especially 
in his genial moods. And here, too, he would devel- 
ope his subtle powers of analysis, and exhibit the nicety 
of his perceptions of thought and of character. 

He loved fun. There was a large fountain of hu- 
mor in his nature. His conscience was scarcely more 
fully awake to the wickedness of vice, than was another 
portion of his being to its supreme folly and ridiculous- 
ness. He could not only denounce a sin, but carica- 
ture it. He could not only mourn over Milton's picture 
of Satan, despoiling Eden of its divine beauty and man 
of his Godlike glory, but could shake himself with 
laughter as he saw him " squat like a toad," troubling 
the dreams of Eve, and stung into his devilish shape 
again by the sudden prick of Ithuriel's spear. He en- 
joyed the ludicrous with a high relish, and could be 
somewhat ludicrous himself. In the circle of a few 
confidential friends, after becoming weary with close 
thought and taxing business, he would sometimes dis- 
charge his jets of wit in constant succession, until the 
room seemed to blaze with merriment ; and rehearse 
the wild, frolicsome adventures of his early life with a 
skill and a zest, which made care and weariness alike 
to be forgotten. And yet, through it all, no one felt 
that he had demeaned himself — that he was any thing 
less than the Martin Cheney of their previous concep- 
tions. 

His friendships were strong. He probably had but 
few intimate friends, — few of whom he made confi- 
dants. But when he formed a real personal attach- 
ment, it was fervent and deep. He made no profes- 



364 LIFE OF 

sions of peculiar regard ; he left the proof of its exist- 
ence to its fruits. These attachments were usually 
formed on the basis of similar features of character, and 
of their confidence in him. He repaid sympathy and 
kindness and approbation, with confidence and grati- 
tude and reciprocal kindness. And, as in most other 
cases, it was not so easy for him to see the faults of 
these personal friends, or to measure their excellencies 
accurately, as it was for him to perform the same work 
for others. Their virtues, doubtless, seemed sometimes 
more numerous and striking than they really were, and 
their defects fewer and less worthy of notice. But if 
his partiality did make it more difficult for him to dis- 
cern their errors, it made him if possible more prompt 
and faithful in seeking to correct the errors which were 
visible. 

In his family he was a bright shining light, a peren- 
nial fountain of joy, an high priest of chastened gladness. 
Even strangers who came and shared his ready and gener- 
ous hospitality, were at once enveloped in an atmos- 
phere of home feeling. Dignified and yet condescend- 
ing, manly and yet tender, exercising decisive authority 
and yet ever dealing in gentleness and love, combining 
order with freedom, at once the head and the compan- 
ion of the group, he seldom produced a happier impres- 
sion upon an observer than when seen in the bosom of 
his home. He treated his wife like a husband, and his 
children like a father ; he sought to lighten the burdens 
of the one, and directed and shared in the sports of the 
other. And they who became members of his family, 
for longer or shorter periods of time, found it in many 



MARTIN CHENEY. 365 

senses and on many accounts, a pleasant and interest- 
ing home, — always left with regret and returned to with 
pleasure. His children, as, one by one, they went out 
from it into the world of temptation and responsibility, 
remembered its experiences with tenderness, felt chas- 
tened and guarded by the influences which it had 
thrown about them, and went back to its fellowships, 
as opportunities were afforded, as Noah's dove went back 
to the ark. 

His pastoral visiting, so far as time and opportunity 
allowed him to carry it on, was always a source of high 
gratification to those who enjoyed it. That there 
might have been some of the feeling which makes a 
minister's calls desired because they who receive them 
are thus noticed and made to appear respectable, is 
highly probable; but there were other and higher reasons 
for esteeming his visits. He was regarded as a friend 
of his people and of all, — one to whom they loved to 
confide their deepest and dearest interests, with the as- 
surance that he would endeavor to sympathize with and 
aid them. They felt encouraged to throw off their 
reserve in his presence, and open their hearts before him. 
He put himself, courteously, on familiar terms with 
them, and so they felt at home with him. He used to 
say that he had no talent for visiting ; but others deem- 
ed themselves authorized, for once, in differing from 
him in opinion. 

The sick and sorrowful found him a comforter. He 

did not, could not, multiply words in such places, 

because he would only say what he believed and felt; 

and sometimes he could think of no consolations for 

*31 



366 LIFE OF 

such sufferers as he met, and sometimes he could give 
no adequate expression to his feelings. But all this 
made his words appropriate and full of meaning. What 
he did say was to the purpose, and so was felt and 
remembered the better. His sympathies were keen ; 
and, hence, he was not inclined to seek suffering which 
he could not relieve, to talk where words were but a 
mockery, to tarry where he could not profit. But his 
visits to the sick room made many a passage to the 
grave and to heaven clearer to the departing spirit, and 
made the spirit itself stronger and firmer to walk through 
the shadowy valley. And as he lifted up his voice 
over the dead in tenderness and in hope, many a be- 
reaved circle grew calmer, and learned anew to look 
upon its affliction as the work of wisdom and of love, 
capable of leaving behind the choicest blessings for the 
soul. Nothing could be more touchingly beautiful than 
some of his remarks and prayers on funeral occasions. 
They were highly appropriate, and often left behind 
the most grateful and lasting impressions ; — simply 
because they were the natural expression of his deep 
social sympathies, chastened and made powerful by his 
religious faith. 

Yet his fondness for society never led him to seek a 
place in any circle where he could not be admitted as 
an equal, even when bringing all his peculiarities and 
radicalisms with him. He would accept no compli- 
ment paid to the half of his nature, while the rest was 
disgraced. If he could not be welcomed as he was — 
as the veritable unabridged Martin Cheney — he chose 
Uo go or stay elsewhere. He made no attempt to 



MARTIN CHENEY. 3^7 

conceal an opinion or a trait if it was passing under a 
scathing criticism ; indeed, this was usually the very 
surest way to bring on an avowal. He would pass 
under no yoke so low as to forbid his standing erect ; 
walk through no door not wide enough for his full 
proportions. There were paths sufficiently broad for 
his own convenience, and, if he could walk with none 
of his neighbors, he could walk alone. 

He seldom, if ever, courted admission to any grade 
or quality of society. He usually waited for invitations, 
or for the proof that he would find a welcome. His 
life having been spent among the masses, it is not 
strange that he should feel more at home in their cosy 
sitting rooms, than in the magnificent parlors of the 
aristocracy. He had such an independence that he 
went his own way, feeling that he was abundantly able 
to take care of his own reputation, when he discovered 
that the higher circles were disinclined to take it under 
their guardianship. So far as they curled their lips at 
him, he turned away pitying their want of good breed- 
ing, and half merry and half indignant at their pompous 
assumptions of merit. He would have preferred being 
a man alone, rather than a cringing sycophant in a 
palace. 

In short, his social qualities were such as to develope 
nearly all the gentler, finer, tenderer elements of his 
nature ; to show how deeply seated were his religious 
principles ; to make every body feel that he was a man, 
with all the human sympathies in full play ; to give 
him an easy access to the hearts of the masses ; to 
chasten his analytical intellect and temper his impetu- 



368 I-IFE OF 

ous feeling ; to correct the unjust impressions produced 
by his frequent severity, and to hold him back from 
the excesses into which his roused forces were ever in 
danger of hurrying him. 



Such were the chief elements of Mr. Cheney's cha- 
racter ; modified in their action by circumstances, and 
by their reciprocal influence. It had, of course, its 
sharp points, and its strong antagonisms. It was not so 
balanced as to make either the interior or exterior life 
calm and even. The various forces were so strong and 
so susceptible, that, when circumstances combined to 
rouse any one of them into its highest action, it would 
move with a controlling energy before the great regu- 
lator could be put into successful operation. He was, 
hence, in constant danger of overaction, — of falling 
into excesses ; and, looking at his character in its ele- 
ments, the chief wonder is that his excesses were so 
few, and his prudence so great. This liability was, 
doubtless, in some sense, a defect ; but it was a defect 
necessarily incidental to his power and excellencies. 
Without this ready strength he could never have been 
the bold, prompt, vigilant, efficient reformer that he 
was. The very qualities that distinguished him, — that 
made up his power and gave him his usefulness, — ex- 
posed him to danger, excited the fears of his friends, 
and laid him and his cause open to the apparently just 
censure of his foes. So he himself used sometimes, in 
his frank way, to tell his brethren. He knew, he said, 
that he must often have tried them, that he sometimes 



MARTIN CHENEY. 369 

tried himself; but that it would spoil him, make him 
good for nothing, if those things — sometimes unpleasant 
in their developements — were wanting to his character. 
He was conscious of tendencies to imprudence ; often 
said, when his soul was calm, that he knew he had 
been imprudent when his soul was heated; that his hasty, 
earnest movements, when necessity seemed to be laid 
on him to act at once, were not always wisest or best. 
Still it was not in him to do nothing because he could 
not be sure of doing the wisest thing. And so he is to 
be judged, not before the tribunal of a cold, stern, pas- 
sionless, stoical, indolent nature, seated calmly on its 
study cushion ; but judged in view of what God had 
made him, — in view of his constitutional temperament 
and tendencies, and in view of the circumstances which 
surrounded him. An indifference to Slavery in a child 
of a dozen years, brought up in the family of Senator 
Foote of Mississippi, is not to be set down as denoting 
the same traits of character that would be recognized 
in connection with a similar indifference in a son of 
William Lloyd Garrison, who had spent two years in 
setting type for " The Liberator." And, judging Mr. 
Cheney thus, he must be set down as no common man, 
and as having no common merit. 

Uneducated, in the usual acceptation of that word, 
he nevertheless compelled the highest scholarship to 
sit delighted at his feet to learn ; and his reasonings 
and opinions were received with deference even on the 
subject of mental education. Subjected to no other 
systematic culture than that which he was able to 
develope and apply, amid the constant pressure of heavy 
cares, crowding duties, and a perpetual open moral war- 



370 LIFE OF 

fare, he grew in mental force, even after his head was 
hoary ; and was a more and more enthusiastic student 
of nature, philosophy, science, government, morals, and 
the bible, until disease cut short his labors. 

For years a reckless leader in vices terribly corrupting, 
he became specially distinguished for a strength of moral 
and religious character that had few equals. From 
being the terror of all good men who knew him, and 
the champion on whom the worst sinners relied for a 
defence of their cause, he became the scourge of wick- 
edness, and a pillar for the weak faith and trembling 
hopes of gray-headed Christians. 

With no reputation but for evil doings, in an im- 
moral community which he had aided to corrupt, al- 
lied to an unpopular sect, and surrounded by popular 
and educated ministers, he established a character for 
integrity and ability which made him to be hailed as a 
leader and a champion in the great causes of christian 
philanthropy ; and for twenty years he was perpetually 
winning fresh laurels on fields of conflict covered with 
giant hosts. 

With a soul full of strong passions, a sensibility like 
a magazine, and surrounded by circumstances that acted 
like torches flung into its heart, he still managed with 
a prudence that made him a respected counsellor among 
cool and sagacious men, and led a church and society 
along, through troublous times, up successive steps of 
growth and progress, to high influence and power. 

These are significant facts ; not to be explained with- 
out conceding both greatness and goodness to him of 
whose history they make a part. 



MAETIN CHENEY. 371 



CHAPTER XYI. 

ESTIMATE OF HIM AS A PREACHER. 

The sphere in which Mr. Cheney chiefly distinguish- 
ed himself was the pulpit. He was known, to be sure, 
as the philanthropist and the platform advocate of the 
great moral enterprises of his time, but in all these 
places he was known as the minister of Christ, — preach- 
ing and illustrating the very gospel which he preached 
at home. It might be possible for one to infer all the 
interesting peculiarities of his pulpit life from the 
sketches of his Sermons and the various traits of his 
character. Still, there seems to be a high propriety in 
devoting a single chapter to the presentation of him in 
the character of a public religious teacher. It will aid 
in giving a fuller view of the man, and may not be 
without its benefit to others who occupy the same sphere, 
and who covet the highest possible efficiency there. 

High pulpit power is seldom wholly the gift of na- 
ture or accident. Nor yet is it alone dependent on 
moral goodness, or deep religious consecration. With- 
out these last elements no one is fully qualified for the 
pulpit ; no one can ever honor its functions, or ration- 
ally expect a real and large success. This deep sym- 
pathy with the truth which he is to utter, this abiding 
faith in God, this earnest solicitude for the salvation of 



372 LIFE OF 

his people, is a fundamental qualification of a minister. 
Whatever else can be spared, this is indispensable. But 
deep piety is not the only thing needed in the pulpit. 
There are other qualities, both of a moral and intel- 
lectual sort, in whose absence the purest hearts would 
act in the pulpit but feebly. And they who have been 
distinguished for large efficiency in the pulpit have, 
usually if not always, reached that distinction through 
much labor. That some must toil more arduously than 
others to reach this goal, is true. Efficiency of every 
sort offers itself to some hands at lower prices than to 
others. But no strong man ever found his strength in 
his possession without being able to explain how it 
came to him. It has been gathered up by the slow 
accumulations of time and effort. Men who stand on 
the heights of greatness as quietly and calmly as though 
they had inherited the station as a birthright, and never 
could be made dizzy, have climbed there by steps many 
and wearisome, whether the eye of the observer is able 
or unable to discern the long, difficult, dangerous path 
which led there. And to this, pulpit efficiency presents 
no exception. 

Nor does the efficiency which belonged to Mr. Che- 
ney in the capacity of a minister, present itself to us 
as the product of accident. It was not alone his genius 
or his native talent that gave him the eminence which 
was conceded to him here on all hands. His exhibi- 
tions of power were not all the sudden gushings of a 
perennial fountain, which needed only an outlet to dis- 
close its wealth. Whoever thought otherwise, Mr. 
Cheney was a close and earnest student. He knew 



MARTIN CHENEY. 373 

what mental application was. Over the subject which 
he discussed with ease and confidence and clearness, he 
had spent, perchance, weeks of the most wearing 
thought. The principles which an unexpected emer- 
gency called suddenly forth, and the strong, close, com- 
pact reasonings by which they were sustained — though 
their novelty might lead his hearers to suppose that 
they were the new offspring of his fruitful mind — were 
only the exponents of that close, patient investigation 
which he might have been carrying on for months 
previous by day and by night. They who were covet- 
ing his readiness knew not, perhaps, always, that he 
was ready chiefly because the past had borne so high 
witness to his diligent preparation. His active intel- 
lect was a great helper without doubt ; but not a little 
of his ready force consisted in drawing from the store- 
house of his mind what previous study had carefully 
labelled and deposited there, for just such occasions as- 
those which witnessed its coming forward to the light. 
Mr. Cheney had a method of making every thing 
appear fresh ; and this, in part, may explain the im- 
pression which he so generally gave of unstudiedness 
and spontaneity. But whoever will look over his man- 
uscripts, will find abundant evidence of the fact that 
he made very few random eff'orts in the pulpit or on 
the platform. He very seldom spoke in public, unless 
called to do so without warning, without devoting 
time, with pen or pencil in hand, to specific prepara- 
tion ; and what he prepared he kept, that it might be 
ready for future reference. He probably preached few 
sermons in his life without preparing a sketch of them ;, 
32 



374 LIFE OF 

and he probably prepared very few sketches which 
were not faithfully preser\red. And in preparing many 
of his discourses he would sometimes draw out two or 
three plans ; then sometimes condense them into one ; 
sometimes select one in preference to the rest ; but the 
whole of them would be carefully preserved* An ad- 
dress on the subject of Peace is found among his pa- 
pers, marked as having been delivered ten times ; and, 
packed up with it, are not less than ten loose papers, 
each of which contains an expansion of some thought 
in the address, some new argument or illustration, some 
emendation or appendix, a reply to some anticipated 
objection, or an enforcement of some position not like- 
ly to have its desired weight. If he trusted for some 
sort of inspiration to aid him when the excitement of 
an effort was on him, he evidently trusted it after he 
had done all that he could to remove or lessen the ne- 
cessity for securing it. He had no carelessness in re- 
gard to what he should say on ordinary or extraordi- 
nary occasions. He had too much prudence and felt 
too deeply the weight of responsibility to leave wil- 
lingly either his thoughts or words to the influence of 
the occasion, or to the miserable guidance of caprice. 
He never seemed to feel that the promise given to the 
disciples, that the Holy Ghost should teach them how 
and what they should speak, had any such application 
to himself as to save him from imprudence and error, 
if he carelessly refused to take thought beforehand 
what he should say. He did not probably take any 
very special pains to conceal from others the preparation 
which he was wont to make ; it was, however, less ap- 



MARTIN CHENEY. 375 

parent to most who knew him than it is made by an 
inspection of his manuscripts and papers. And his not 
having so strong a sympathy with the operation of 
Theological Seminaries, as many others, might have 
given many minds the impression that the systematic 
study of theology did not appear very important to 
him. But his own success as a private and unaided 
student, doubtless aided to give him the impression 
that private study would do for most men ; and the 
creed-fetters which he saw keeping down the free and 
manly spirit of not a few young men trained in the 
Schools of the Prophets, raised the query in his mind, 
whether their real benefit warranted the outlay requir- 
ed for their support. Education had few firmer friends 
than he, and upon ministerial education he earnestly 
insisted ; but demanded that it should be such educa- 
tion cts would aid in making strong, efficient, conse- 
crated men. 

So much it has seemed necessary to premise, in order 
both to disabuse some minds of the impression that 
Mr. Cheney owed his greatness in the ministry to some- 
thing entirely different from mental application, and to 
encourage others situated similarly to "go and do like- 
wise." Instead of being an exception to the rule that 
requires study in order to mental force, he is a high and 
striking example of it. 

Mr. Cheney's preaching and other public speaking, 
like his character, was marked by a strong individuality. 
He was no copyist, and he could not be copied. It ap- 
peared peculiar both in its matter, its manner, and its im- 
pressions. When heard, he was singled out from any 



376 LIFE OF 

number of associates as a distinct person, having some- 
thing distinct to say. Few who listened to him soon 
forgot either the man or his discourse. Some thought 
or some expression would be almost sure to make 
its mark and leave it. The impression might be a plea- 
sant or an unpleasant one, but an impression of some 
sort there was almost sure to be. He was not a model 
preacher, if, indeed, there can be any such thing. 
Minds are differently constituted, and so must find 
various modes of developement. Some general rules 
may be furnished by both Logic and Rhetoric, but any 
one might as consistently expect to write a '' Paradise 
Lost" by studying Iambic, Spondee and Hexameter, 
as to rise to the pulpit efficiency of any able minister 
by copying his outlines, noting down his arguments, 
recollecting his metaphors, and repeating his gestic- 
ulation. Tried by almost any standard, Mr. Cheney 
sermonized defectively ; and, in his manner, sometimes 
set at naught every ideal which a human imagination 
could create or a human taste justify. And it may not 
be amiss to note a few of what seem to be defects in 
his pulpit labors. 

And a fault into which he was very apt to fall when 
speaking on a special occasion, and especially if abroad, 
was that of explaining, in a sort of apologetical way, 
the details of the circumstances under which he was 
called to speak. It was no index to his unwillingness 
to speak, no indication of a wish to lower the expecta- 
tion of the audience that he might be surer of their 
impartiality and approbation, no assumption that what- 
ever related to him and his present work was important. 



MARTIN CHENEY. 377 

no wish to call attention to himself before it should be 
arrested by his subject. It was not in him to be over 
anxious about these things. It was, perhaps, somewhat 
the fruit of his scrupulous conscientiousness, that bade 
him let the audience understand all the relations be- 
tween himself and them ; but probably more the re- 
sult of a habit, formed in his youth when he felt that 
his ministry needed explanation and apology, and after- 
ward adhered to without any distinct thought regarding 
the impression it was likely to give. These explana- 
tions, sometimes long, seemed unnecessary, they cur- 
tailed his sermon or his speech, and, of course, Avere 
much less interesting than so much said on the topic in 
hand. 

And, as if to atone for this defect, he sometimes 
developed another. In his own pulpit, on ordinary 
occasions, he began his sermons often with what seemed 
a hasty abruptness. Almost without introductory re- 
mark of any kind, he would commence the critical 
examination of a passage, requiring perhaps closer and 
more careful thought than any thing which followed. 
Into the very heart of his discourse he would sometimes 
seem to have penetrated before the expiration of five 
minutes after naming his text. Before the attention of 
his hearers had become fairly fixed, he would have gone 
over much ground, familiarity with which was more 
or less essential to a full apprehension of what was 
subsequently developed. His mind would appear like 
a panting race-horse pressing forward with its eye on 
its goal, and so to follow it, when it had started at the 
top of its speed, was a task full of difficulty. It was 
32* 



378 LITE OF 

hard work enough to keep at its heels when its rapid 
running was expected and provided for; and his hasty 
beginnings often made that difficulty too great to be 
overcome. 

And then he was more or less accustomed to define 
the terms in his text or subject by simply copying and 
reading, without note or comment, all the definitions 
found in Webster's Dictionary. Examples of this will 
be found in the discourses inserted in the preceding 
chapters, and especially in the Essays on the Atone- 
ment, and on Moral Obligation. Instead of selecting 
one of these numerous definitions and using the term 
as its equivalent, or of deducing from the whole a gene- 
ral one which was included in each and embraced all, 
he was very apt to crowd the multitude of definitions 
all undigested before the mind of the hearer, leaving him 
to do the work of analysis or generalization without 
stopping at all to afi'ord time for its performance. It 
was probably all plain to him ; but if it interested his 
audience enough to secure their close attention, it must 
have sometimes mystified rather than elucidated his 
subject. 

His tendency to multiply divisions was somewhat 
excessive. As they appeared in the form of primary 
and secondary and remarks, they sometimes numbered 
from twenty to forty. Professor Finney, of Oberlin, 
perhaps surpasses him in this, but it is very hard to 
commend it even on the basis of such a precedent. His 
distinctions were so nice, his shades of thought so slight, 
that, to common eyes they melted imperceptibly into 
each other ; and hence he seemed to be often repeating 



I 



MARTIN CHENEY. 379 

himself. Fewer and more general heads would have 
left him all the opportunity to exercise his discrimina- 
tion, and he would have been less liable to confuse his 
hearers and overtask their memory. Besides, his dis- 
courses lacked the unity which they would otherwise 
have had. They seemed too much sometimes, like a 
numerous series of propositions, expressing a collection 
of independent truths. There was not the great cen- 
tral idea to whose force every subordinate one contrib- 
uted ; instead, the collateral truth might make the deep- 
est impression, by seeming to be the most prominent. 
And then the suddenness with which he would de- 
velope his ideas, and the rapidity with which he made 
his transitions from one thought to another, were not al- 
ways the most favorable to a deep impression. As an 
idea seldom grew upon his own mind gradually, so it 
was seldom developed gradually to others. He bound- 
ed into the heart of a thought at the first spring, and 
sought to teach others to do so. An idea would be 
thrown out at once, on the bosom of some condensed 
expression, without the least warning of its approach, 
and while an audience were recovering from the sur- 
prise and preparing to inspect it, a second was blazing 
in their very faces, warning them to prepare for the ap- 
proach of an equally abrupt successor. All this was 
highly favorable to strength^ but hardly so to depth of 
impression ; minds would be kept excited, but not put 
into the state most favorable to having thoughts melt 
into them and become a part of themselves. There was, 
therefore, a tendency to carry away the image of the 
man and a conviction of his high power, quite as strong 



380 I-I^E OF 

as to bear off a deep impression derivable from the truths 
he had been uttering. This resulted from the excess 
of an excellencej and from the weakness of a faculty ; 
the excellence was the abundance of instruction crowd- 
ed into his discourses, the feeble faculty was what phre- 
nologists call concentrativeness. And to these might 
be addedj perhaps, an over-estimate of the mental ac- 
tivity and perceptive power of the audience ; because a 
half dozen words disclosed a thought readily to him, he 
did not think perhaps but it might be so with others. 

And another defect still was his habit of throwing out 
what chanced to lie uppermost in his mind, without con- 
sulting the highest propriety or the requirements of cir- 
cumstances. His discourses were almost sure to indi- 
cate the moods of his mind, — not in spite of himself, 
but with the consent of himself. His audiences were 
pretty likely to know what topics were specially inter- 
esting to him, both because they had prominent places 
in his public efforts, and the pains which he took to 
make them appear, whether importantly related to the 
subject in hand or not. In the last years of his life, 
his discourses were almost sure to have some place' for 
the presentation of the subject of Slavery. Either in 
the form of a deducible doctrine, an illustration, an in- 
ference, or an application, would some feature of that 
abomination appear. For a time after the passage of 
the Fugitive Law, his sermons, even on funeral occa- 
sions, were likely to be marked by stern condemnations 
uttered over the head of that enormity. His convictions 
and feelings were a pent up force ; he had always been 
accustomed to utter his convictions freely, and so no 






MAETIN CHENEY. 38t 

special effort was made to repress them. And, hence, 
on not a few occasionSj his hearers, while holding his 
pulpit freedom sacred, regretted that he should seem to 
be lessening the moral weight of a discourse, by intro- 
ducing some features that were foreign to its nature. 
If there was any thing which he wished to rebuke, it 
was always easy for him to spring aside from the path 
along which his subject was taking him, deal out the 
blows of severity, and resume the beaten way. They 
were episodes which showed his ingenuity and his 
faithfulness, but they neither showed his moderation 
nor added to the finish of his discourse. A nice taste 
would be tried by such methods of dealing with what- 
ever he wished to condemn, and by the unceremonious 
way in which he sometimes brought all sorts of inci- 
dents to set off his points. To him they seemed forei- 
ble because he was interested in them, while they lack- 
ed force to others because they wanted appropriateness. 
Add to this the stern way in which he would oppose 
a theological sentiment, the fierce war which he carried 
into the hoary creeds which he deemed false and mis- 
chievous, and our bill of indictments is made out. 
There was little in his manner to conciliate a believer 
in the sentiment he was combating, especially if he 
chanced to be a stranger. His war was unrelenting. 
He used all sorts of weapons which a Christian man 
might use. He carried on no guerilla warfare ; he made 
no secret thrusts ; he had no masked batteries. He 
took the open field ; but when he had taken it, it was 
to use all his forces. And the severity of statement 
which he indulged at times, was certainly not the most 



382 LIFE OF 

likely to make at once friends or converts of his oppo- 
nents. This method resulted from the discovery that 
there was so much shuffling, double-dealing, and low 
policy in other pulpits and by other men. It was, in 
some sense, a natural re-action, and could very well be 
tolerated in view of the circumstances which gave it 
birth ; but, though natural and tolerable, it was still an 
excess and a defect. 

So much respecting Mr. Cheney's pulpit faults. They 
may all be regarded as little things, and some of them 
are the results of his constitutional tendencies ; but it 
seemed proper that they should be noticed. 

The subject matter of Mr. Cheney's discourses was 
ample and varied. His view of the functions of the 
pulpit contributed to make it so. To reiterate a few 
thAnlngipnl nnmmon-plar.es from Sabbath to Sabbath, 
did not at all meet the idea of preaching which had 
grown up in his mind. All sins of which his hearers 
were in danger, he deemed himself set to disclose ; all 
duties which moral obligation prescribed, he felt bound 
to devolope and enforce. He lived among his people, 
he knew their wants, their perils, their susceptibilities, 
and their lives ; and so sought to make his preaching 
applicable and practically important to them. His 
audience felt that no monk was muttering to them 
mysterious sayings, in a dialect half obsolete, from an 
antique monastery, but that a living, earnest man was 
standing in the temple of their present life, and speaking 
to them of the things with which they were every day 
conversant. He was not enough of an antiquarian to 
occupy himself with the study of the tomes of the past, 



MARTIN CHENEY. 383 

nor enough of a prophet to live amid the fancied glories 
of the future ; and so almost his whole heart and his 
whole forces were reserved for the significant present. 
And so in exposing present wickedness, and in exhi- 
biting the present work assigned to the hands of men, he 
manifested the depth and the constancy of his interest. 

Christ was specially prominent in all his preaching. 
Both his understanding and his heart were strongly 
attracted to Jesus of Nazareth. He never grew weary 
in his communings with the Son of God. He loved 
to dwell on his character, to narrate the touching inci- 
dents of his life, to repeat his words, to sit with his 
audience at the feet of his wisdom, to gaze tearfully at 
the gushings of his love, to climb the hill and listen to 
his dying prayer, to follow his gospel on its march of 
triumph, to dwell on the brighter world where he reigns, 
and anticipate the higher teaching which he waits to 
give the spirits that rise up to his presence. He met 
a deduction from Moses' law, authorizing a wrong, by 
quoting Christ ; he rebuked a low-principled expediency 
by pointing to Christ ; he proved the safety of virtue 
by opening the forsaken tomb of Christ ; and he demon- 
strated the efficiency of moral truth and influence by 
pointing to the victories of Christ. 

As already intimated, he crowded his discourses with 
instruction. He attached importance to his weekly or 
more frequent religious addresses to the people, and 
so prepared himself to profit them. Few ever com- 
pressed so much into the same length of time as he. 
A text or a topic which seemed barren as it was an- 
nounced, grew into importance under his developement 



384 LIFE OF 

of it. And, usually, when he had done with a subject 
which he intended to discuss thoroughly, it was felt to 
be exhausted — ^his work had the aspect of completeness. 
Nothing but a capacity too small to comprehend him, 
or a carelessness which forbade the hope of improve- 
ment, could sit under his ministry without gaining both 
knowledge and strength. He both helped his hearers 
to think, and taught them to think without help. 

His distinct references to the Scriptures were frequent 
and pertinent. A point in theology he supported by 
proof texts as well as by argument. He had studied 
his bible much and closely ; for it was the large part of 
his religious library in his early ministry, and he con- 
sulted it with confidence. Dr. Messer's presence also 
contributed to make his references to the bible frequent 
and careful. He felt not a little timidity in respect to 
preaching before so distinguished a man, and, for a time, 
hoped that he would discontinue his attendance. 

After he found that he was not likely to do so, he 
concluded that he would hazard as little as possible ,• — 
that he would have chapter and verse for as many of 
his statements as could be thus sustained, feeling that 
he should be safe so long as he was supported by the 
written word. This habit, thus formed, became inval- 
uable to him, and a kind suggestion now and then from 
Dr. M. encouraged and strengthened him not a little. 

He never appeared as if he had merely undertaken to 
go through with a required service. He uniformly 
gave his hearers the impression that he felt that he had 
something important to say to them, and that he was 
earnestly desirous of having them sympathize with him 



MARTIN CHENEY. 385 

in his feeling and efforts. He never suggested religious 
formality ; every occasion and every sermon seemed to 
be a special one ; and when it was over he did not 
appear satisfied till he was assured his object had been 
gained. He watched for the fruit with the same inter- 
est that had marked his preparation of the soil and his 
scattering of the seed. 

His style or manner of preaching it is very difficult 
to describe. It was peculiarly his own ; as unartistic 
as nature, and as unique as his character which it devel- 
oped with singular clearness. In his earlier efforts he 
displayed great strength and depth of feeling, and his 
discourses and his style told powerfully on the sympa- 
thies and emotions of his audience. He then warned 
even with many tears ; frequently recounted with a 
choking voice the scenes of wickedness amid which he 
had revelled ; deplored and bewailed his early influence; 
pleaded with others not to follow in his footsteps ; and' 
dwelt with a grateful, humble, adoring joy on the mercy 
that had reached and saved him ; — and then would he 
urge, with the eloquence of his own deep and overpow- 
ering emotion, the impenitent to go in submission and 
faith to the same glorious gospel and Savior. In later 
life there was less of this feature apparent. He remarked 
that he had wept the fountain of his tears dry, and used' 
up his sympathetic power. He might have said more 
appropriately, that the intellectual element of his nature 
had become more prominent, and that he had hence put 
himself under its guidance, and depended on it more fully 
to exhibit and impress the truth. His earlier preach- 
ing, therefore, was adapted to produce more immediate- 
33 



386 LIFE OF 

effect, but to be less powerful in moulding the characters 
of those who sat under it. 

He seemed to enjoy preaching with his whole soul 
and body. His whole demeanor indicated the pleasure 
which he found in his work. He seemed to be in his 
true element when he stood up to preach the unsearch- 
able riches of Christ. If he had felt that wo was unto 
him if he preached not the gospel before he entered 
upon the work, he indicated afterward that blessing 
was unto him while he did preach it. He never seemed 
cowering under the threatened visitation of divine chas- 
tisement, but was rejoicing under the light shed from 
heaven upon his heart and labors. The gospel had 
brought life and peace and hope to him, and while he 
saw about him those who had neither, his soul yearned 
to carry them up to the feet of that same Savior who had 
brought him salvation and waked his adoring love. He 
seemed to be preaching a gospel^ — that is, imparting 
the good tidings which he himself had so gratefully 
received from heaven. 

In much of his preaching he was highly colloquial. 
He never appeared to be preaching before his audience, 
but talking to them in the most familiar and natural way. 
He never seemed trying to be eloquent, — he was too 
earnest to secure his object, for that ; nor did he ever 
seem to be making an effort to maintain a pulpit dig- 
nity ; — he had too much real manly dignity in himself, 
to give him any interest in such an object. He talked 
there just as he would talk to an individual neighbor 
whom he should meet in the street. He put on no 
clerical airs. He would now and then indulge an 



MARTIN CHENEY. 387 

innocent playfulness in the choice of his illustrative 
anecdotes, and especially in his attempts to make a cus- 
tom or a vice appear ridiculous. Some there were, no 
doubt, who thought him too careless in regard to his pul- 
pit demeanor, and sometimes deemed him more than half 
irreverent ; but he would there, as elsewhere, give the 
freest expression to his joyous and humorous moods of 
mind. Speaking of Christ's skill in replying to the 
questions intended to puzzle him, by proposing search- 
ing queries to his catechists, he says it might have been 
thought, at first view, that he was brought up in Yan- 
keedom. Speaking of the habits of prayer, and of the 
practice of some persons who made it a paint to pray 
for every body and thing in general, and for nothing 
and nobody in particular, he said they reminded him of 
Benjamin Franklin when a lad, who, after assisting his 
father to fill a barrel with pork, asked why it would 
not save time and labor to say grace over the whole 
barrel at once, instead of doing it over a few slices at 
each meal. Speaking of the equality of rights and the 
unity of the human race, during the war with Mexico, 
he said the practical reception of the doctrine of human 
brotherhood would speedily revolutionize society, and 
change the positions of men at once. " Why," said 
he, *' the President would betake himself to his closet, 
and even old Rough and Ready would be down on his 
knees." If these jets of playfulness had not obviously 
been perfectly unpremeditated and spontaneous, they 
would have been intolerable ; but breaking forth like 
momentary flashes of sunlight through the mantle of 
cloud, they seemed to detract scarcely at all from the 



388 LIFE OF 

seriousness of the impressions produced by the general 
discourse. His keenest, sharpest, richest, and most 
remarkable thoughts and expressions often came unex- 
pectedly forth in the midst of his argument or his 
appeal. They were like a brilliant stream of light 
suddenly flashing half way across the heavens from the 
arch of the Aurora Boreal is. Those who did not know 
him might have felt that all this was exceedingly un- 
becoming ; but they who did know him, though they 
may have felt no disposition to imitate, never thought 
him less fitted for the pulpit, or as having weakened 
his influence there. 

That he was sometimes vehement, stormy, and rapid 
in his pulpit developements, has been more than once 
impliedly asserted. When his moral indignation was 
roused by the view of some great injustice upon which 
he was commenting, when he was dealing with the 
treachery to righteousness and the poor found among 
the leaders in Church and State, he seemed the ideal 
of a moral avenger, — the incarnation of a roused con- 
science busied in its executive functions. His manner, 
no less than his words and thoughts, contributed to 
make his work a fearful one to the transgressor. He 
never seemed to be restrained from doing the highest 
work of censure of which he was capable, but to be 
goaded on to perform it by the whole force of his con- 
victions and impulses. Few hearts, at such a time, 
were cold enough to be unroused ,• the blood of stoics 
would chill and curdle, and men of courage would 
shrink into the corners of their pews as if from the 
presence of danger. 



MARTIN CHENEY. 389 

Mr. Cheney's physical man, too, was eminently one 
to become a strong ally of his spiritual. Mind and 
body had numerous and striking correspondencies. 
The bodily attitude would generally indicate the 
mental state. Tenderness would relax it in an instant, 
defiant courage would nerve it to an inflexible firmness, 
and impatient indignation would make it quiver in its 
restlessness. Almost every mental state had some nat- 
ural language for its expression. 

More fully than of almost any other man was it true 
of him, that his face was the mirror of his soul. Pew 
countenances were ever capable of so great a variety in 
expression. It would develope the subtlest shades of 
feeling, and change its manifestations as rapidly as his 
mind could change the phases of its thought. Benevo- 
lence would overspread it with the sunniest of smiles, 
and moral indignation never failed to impart to it an 
expression which conveyed stronger censure to the 
transgressor than the most fiery words of some earnest 
men. He would have conveyed to the mind of a deaf 
man, through his aspect and action, quite a distinct 
notion of the general character of his discourses. He 
would create a conviction that he was eloquent by his 
address to the eye ; while to those who could both see 
and hear, it often appeared marvellous how even com- 
mon thoughts assumed interest and importance as he 
developed them. He appeared all interest himself, and 
so excited more interest in others. Every thing with 
which he grappled wore an importance to him, and so 
others felt a measure of the same importance. 
, There was a varied power too in his voice, that con- 
^33 



390 I^IFE OF 

tributed to his pulpit and platform efficiency. Its tones 
were clear, rich, musical, and silvery when speaking on 
his ordinary key ; it was mellow, soft, and subduing 
when he was dealing with the more touching views of 
truth ; and it was sharp, keen, and ringing, penetrating 
every corner as if searching out offenders, when the 
inspiration of his fierce energy was on him. And, in 
this last case, his flushed face, showing that the heart 
and head were in sympathy, and his abrupt, decisive, 
rapid and impassioned gestures, all combined to augment 
his power. These were the moods which, to most 
minds, revealed the highest force of the man. 

But the most efficient outward agency which he em- 
ployed was his eye. To hear Mr. Cheney simply when 
Tie could not be seen, was to lose the half of his effort. 
His look often did as much to give a thought dis- 
tinctness and power, as all other agencies combined. 
His eye could preach a sermon. It was small, deeply 
set, keen and piercing. When arguing closely it would 
be half closed, and often suggested the idea of his at- 
tempting to look through the intricacies of a complex 
and tangled subject. When he was animated and 
joyful, especially under the glory of the higher truths 
of the gospel, his eye would be lighted up with a ra- 
diance that seemed born from above ; and when ad- 
ministering his rebukes, it flashed as though there were 
thunderbolts behind it, waiting to leap out and smite 
the offenders. His eye never rested on vacancy. He 
saw every thing and every body before him. Every 
person was made to feel that that eye had singled him 
out, and that he was no more lost among a crowd of lis- 



MARTIN CHENEY. 391 

teners. And in his roused moods he was wont to conclude 
every argument and finish every appeal by fixing that 
piercing eye on some conntenance belonging to a person 
whom he wished to impress, and holding him spell- 
bound for a few seconds, as the serpent holds its charm- 
ed victim. It was hard for a courageous man to return 
that look for five successive seconds, or feel calm and 
easy under it, and yet it was scarcely less difficult to 
look away ; and when the speaker had withdrawn his 
gaze and resumed his speech, the soul felt relieved of 
an uneasiness which it had been difiicult to endure. 

Such were the chief characteristics of Mr. Cheney in 
his capacity of preacher. And, having before us the 
traits of his character, it will not be difficult to estimate 
his power. An interesting, impressive and animated 
speaker he always was. He filled his sermons with 
thought, and his delivery with the life of animation. 
Prosy, dull and heavy as a preacher he could never be. 
And so few persons, in the capacity of hearers, were 
tempted to sleep or to be occupied with any thing else 
than the subject which was being developed before 
them. They were made to feel that the gospel had 
the most important bearing upon their interests, and 
that it was having to do with their every day business 
and life. They felt it to be no mere theory calling for 
their speculation and criticism, but a great system of 
practical law, developed by the highest wisdom and 
sustained by the largest authority. They never felt 
themselves treated to a graceful reproof of abstract sin, 
but every member felt that the inner and outer vices 
of his own life were laid bare, and the call to repent- 
ance was made to break on every ear. 



392 LIFE OF 

He had no ambition to appear learned or profound. 
He determined to be understood, and set his heart on 
the moral instruction and improvement of his congrega- 
tion, rather than on making additions to his own reputa- 
tion. He used no ambiguous language, but sought to 
render every idea definite, every truth clear, every duty 
plain. The result was, all his hearers grew in relig- 
ious knowledge. They made definite and available 
acquisitions. They were taught to be critical, to re- 
ceive no statement unchallenged, to give themselves up 
unqualifiedly to human guidance. He aided them to 
hold their religious convictions intelligently, and to be 
ready to give to every man that asked a reason for 
their hope — a reason which should be recognized as 
such by others p,s well as by themselves. He made 
God's character appear glorious to worldly men ; God's 
government was a scene of grandeur and a work of 
perfect justice even in the eyes of sinners trembling 
before its penalties ; and when his love and mercy were 
the theme of remark, all souls ceased to wonder at the 
angelic song which announced its incarnation. All 
forms of sin were revealed in the light of that obliga- 
tion which they had despised, and penitence and love 
felt newly encouraged to trust and rejoice in the soul's 
great Saviour and Helper. The guilt and danger of 
sin were made clear, and the certainty of redemption, 
when the heart committed itself in obedience to Christ, 
appeared a precious reality under his labors. He made 
the thunders of Sinai to be heard distinctly in attes- 
tation of the sanctity of law, and the prayer of Calvary 
fell soothingly on the soul of the penitent as a mo- 
ther's lullaby on the ear of a timid child. 



MARTIN CHENEY. 393 

He was no faultless sermonizer or model orator. — 
Every teacher of Homiletics would have complained 
and corrected, criticised and protested, and yet, while 
finding the most fault, he would perhaps have been 
most deeply impressed by the power of the discourse 
and the effectiveness of the delivery. He had always 
the merit of being natural, fearless, independent, sincere 
earnest, and enthusiastic ; and, in being so, he often 
disarmed prejudice and made the critic forget his ob- 
jections in his veneration for the man and his sympathy 
with the discourse. It was not hard to find fault with 
his speaking when one sat down alone for that purpose, 
but he who tried to do that when the speaker was be- 
fore him, sweeping on in his rapid majesty, was apt to 
find no time or inclination for any such tasks. He was 
a strong man, and the pulpit would reveal his strength ; 
he saw grandeur and beauty in the gospel, and his 
pulpit efforts were perpetually revealing its grandeur and 
beauty to others. He thought closely and felt deeply 
over the subjects which he was wont to treat there, and 
he had ability to rouse thought and awaken feeling in 
others that, in some measure, corresponded to his own. 
He could put himself into sympathy with his audience 
so that, for a time, their intellects and souls would re- 
flect the features and correspond to the workings of the 
master mind before them. 

That he must have possessed no ordinary measure of 
pulpit and platform power, is sufficiently evinced by 
facts — facts that lie even on the surface of his life. 
That he should acquire and retain such a hold upon 
men of thought year after year ; that the masses of the 



394 LIFE or 

people should increase in the confidence and veneration 
inspired by his abilities ; that in such a position he 
should always be regarded as decidedly in advance of his 
congregation and of the ministry about him; that a strong 
and influential society should continue to recognize him 
as a reliable leader ; that a ministry of nearly thirty years 
in the same field should attract a wider and deeper in- 
terest even to its close ; that some eight hundreds of 
persons, from every rank in life, should recognize him 
as the instrument of their salvation in his own immedi- 
ate vicinity ; and that his departure should be mourned 
by all classes and sects of christians, as the exit of a 
strong and leading champion from among the hosts of 
God's elect ; — that all these things should be, on the sup- 
position that Mr. Cheney was only an ordinary preach- 
er, would be to admit most striking effects, and yet 
deny the existence of causes which are alone adequate 
to their production. 



MARTIN CHENEY. 395 



CHAPTER XVII. 



THE PASTOR AND HIS PEOPLE. 

The relation between the pastor and his people is 
one to which there are attached various degrees of im- 
portance under different circumstances. It is sometimes 
treated by both parties as a mere secular thing, to be 
created like any pecuniary contract, and to be modified 
or annulled according to convenience or caprice ; and 
sometimes it is accepted as a permanent feature of life, 
with which no hand but God's has the right to med- 
dle. Both these are extremes, perhaps equally per- 
nicious. Both parties should evidently have a voice 
in the procedure which is to ally them to each other, 
and form the connection under a conviction of the re- 
sponsibility belonging to the relation, with eyes open 
to the real objects which are to be gained, with a mu- 
tual understanding of each other's character and rights. 
And having thus formed a union, for no slight cause 
should it be dissolved. Permanency, as a general rule, 
is the condition both of the pastor's efficiency and the 
highest religious profit of the people. That sort and 
degree of christian confidence which are essential to 
the free intercourse of a minister with his people, are 
usually the growth of time. And where there is faith- 
fulness and prudence on the part of the pastor, and 
sympathy, charity and appreciation on the part of the 



396 LIFE OF 

people, the relation will grow dearer and more sacred 
with the lapse of time, the bond will be cemented by 
more tender and hallowed experiences, and the calami- 
ty of separation will seem more sad and fearful. 

All this finds an illustration in Mr. Cheney and 
the Olneyville Congregation. There were very many 
things — some ordinary and others peculiar — that con- 
tributed to attach both parties warmly to each other. 
Mr. Cheney was the first, and, for nearly thirty years, 
the only pastor. He was widely known before his 
conversion, and his name especially was familiar in every 
one of the twenty dwelling houses at Olneyville. He was 
intimate with nearly all its youth, and sympathised 
with them as, in his love of sin, he was able. He be- 
came a changed man, and at once sought to use that 
confidence which had been reposed in him, to reach 
and save others. He stood up in the Hollow, as the 
first striking illustration of what the gospel could do 
for a human soul, and let his light shine clearly into 
the places of moral darkness. From the circles of its 
corruption he had broken loose, and started off on a 
mission of purity, calling on his companions to follow 
him up to virtue and heaven. He proved his friend- 
ship, and demonstrated his solicitude for his associates, 
by braving their jeers with a true heroism, and staying 
in their very midst for the sake of their salvation. 
The few christians who had been wont to meet in 
their private dwellings for prayer, half trembling lest 
Martin Cheney should appear among them as Satan did 
among the sons of God, could do no less than hail his 
christian faithfulness with gratitude, and feel a rev- 



MARTIN CHENEY. 397 

erence for his courage and his consecration. They 
felt, doubtless, somewhat as did the men and women 
of apostolic times whom Saul of Tarsus was seeking 
to drag off to prison, when they heard his impassioned 
eloquence supporting the doctrines of the Cross. And 
then when some of his former associates had been led 
by him to the Savior, it was but natural that they 
should feel toward him the deep affection of a chris- 
tian's first warmth, and lean on him for support in their 
christian feebleness, as if they were safe so long as he 
was present with his strong arm uplifted in their de- 
fence. And when he began to preach, if many hasten- 
ed to the hall from curiosity, it may well be supposed 
that there were some who went there with a gratitude 
to God which they could hardly express, and with an 
interest in and an affection for the speaker which it 
was difficult to conceal. It was not only because they 
felt that they needed better and ampler religious ac- 
commodations, but also because they felt that he de- 
served a wider theatre and larger encouragement, that 
the various members of the community set about the 
erection of a house of worship, and would be satisfied 
to have none but himself to occupy it. He had allied 
himself with their interests with a generous self sacri- 
fice when they had little reputation or money with 
which to assist him, and they appreciated the service 
by giving him what they had to bestow — their small 
dignities and their large confidence. And when the 
church was organized — a little band of eleven disciples, 
some of whom had prayed /or him with much earnest- 
Biess but with little faith, and then prayed with him \xi 
34 



398 LIFE 01' 

their gratitude, and then afterward had felt stronger 
because he prayed for them, and some of whom 
felt that they should have never learned to pray but 
for his assistance — whom could they choose for pastor 
but him, and how could they do less than give the 
whole heart's sympathy and love and hope with the 
vote which declared him elect to that office ? And 
when, as often as the month came round, others still 
were added to their number, who had felt equally in- 
debted to the man who bade them welcome to the 
church of Christ, it was but natural that the ties should 
seem both tenderer and more precious. 

Nor were the struggles through which he passed a 
few years later, in his advocacy of the cause of the 
slave and in his faithful rebuke of prevalent sins, with- 
out their influence in binding him to the people who 
stood by him in his perils. They who approved his 
courage and his zeal, (and these were the great body of 
his congregation,) were attracted more warmly to him 
by the discovery of his readiness to sacrifice in their 
behalf as well as in behalf of the truth, and their ready 
help and strong sympathy, given just when he must 
have been crushed without it, awoke his own gratitude 
and wedded him still more firmly to their interest. 
His ministerial reputation and pulpit freedom the peo- 
ple had undertaken to guard when surrounded with 
perils ; and in proportion as they had taken an interest 
in them, did they increase in apparent value. There 
was a double tie uniting him to their hearts. He was 
their dear christian friend, and he was also the embodi- 
ment of some great principles which they had learned 
to hold both dear and sacred. 



MARTIN CHENEY. 399 

And thus he had continued to live and labor among 
them. He had always been a prominent and leading 
agency in building up all the social and moral interests 
which successively arose. In the growth and improve- 
ment of Olneyville his influence was felt to have large- 
ly contributed. Year after year he had stood in their 
pulpit, and instructed and roused and blessed them. 
He had been among them in their varied experiences, 
sympathising with them in all. He had rejoiced with 
those that rejoiced, and wept with those that wept. 
He had presided at the marriage altar, and given his 
blessing to the cemented hearts, as, in the warmth of 
love and the glow of hope, they went forth to their 
life-work, leaning trustfully on each other ,* and when 
bereavement was spilling its tears over its recent dead, 
he had been wont to approach and speak of the immor- 
tality lying beyond the tomb, and of the perpetual 
fellowships of the pure in the presence of God. Al- 
most every family had passed through some experience 
to which he had been intimately related ; and thus he had 
been bound up closely with the community's life. And 
many there were who had been enlightened by him 
to see their own lost condition, and who, putting them- 
selves beneath his guidance, had been led to behold 
the Lamb of God who taketh away the sins of the 
world. They had sat down with him in the circles 
of prayer and meditation and conference, and talked 
familiarly together of the christian life on earth, and 
of the higher, richer, better life in heaven. He had 
spoken words of comfort in their distress, words of 
warning in their danger, words of peace in their anx- 



400 LIFE OF 

iety, words of hope in their distress, words of en- 
couragement in their despondency, and words of cheer 
in their faithfulness. He had never betrayed their 
confidence ; but, in his character and life, had been 
constantly suggesting fresh reasons for their respect 
and love. So long and so constantly among them, they 
had come to feel that he was almost one of the real 
elements of their life — as an important integral part of 
Olneyville, which they could never think of sparing in 
response to any summons but God's. 

It is not to be supposed that such a man as Mr. Che- 
ney would be left without solicitations to go to other 
fields of labor. Such solicitations he did receive, and 
both moral and pecuniary arguments were brought to 
bear on him. He probably never felt very strongly in- 
clined to go, and yet it is probable that he felt much 
less reluctance to listen to such proposals than did the 
society. Several years previous to his death he was 
strongly solicited to take another important pastoral 
charge. The request he consented to lay before 
his people, and a meeting was appointed to consider 
the subject. A general attendance was invited, that all 
phases of the public feeling might be indicated. The 
meeting was crowded and enthusiastic. Men who sel- 
dom or never entered the place of worship, and had 
very slight religious tendencies in any direction, mem- 
bers of other denominations, all alike seemed to feel 
that they had a personal interest in the matter. It 
was moved, after the subject had been freely considered 
and discussed, that Mr. Cheney be earnestly requested 
to remain at Olneyville ,* and, on calling the vote, every 



MARTIN CHENEY. 401 

pB7*$on present voted for his stay. He was growing old, 
and must soon be so enfeebled as to be laid aside from 
labor, or be carried to his tomb, abundance of younger 
men could have been obtained to take the vacated 
post, but not a man woman or child would consent to 
his departure. This new proof of his people's affec- 
tion touched him deeply, and anew he gave himself to 
abundant labors in their behalf. 

Mr. Cheney's sympathies were strong, and his grati- 
tude was always roused by kindness. And the testi- 
monials which he was almost perpetually receiving 
from his people, made them very dear to him. He 
reciprocated their kindness by rendering them the very 
highest services of which he was capable. They had 
never guarded his reputation with more care than he 
guarded theirs. He appreciated his flock not less than 
the flock appreciated the shepherd. He never praised 
them abroad ; he had too much prudence and too pure 
a love for them to do that ; but he would sooner sufier 
an impeachment to rest against his own character, than 
hear in silence an insinuation against theirs. He loved 
them as a body, with an affection similar to that which 
attached him to his few personal friends. 

The following extracts from his auto-biography will 
indicate his own feelings toward his people, better than 
any general or specific statements fyom others. So far 
as they are testimonials, they are such as justice to his 
own feelings required him to write, and such as he 
would be unwilling should be excluded from these me- 
moirs. After speaking of the heartiness and firmness 
with which he was sustained by his people in the days 
of peril, he says ; — 
34* 



402 LIFE OF 

*'Does any one ask why I am so much attached to 
that people ? and so unwilling to leave them when 
higher station and larger salary have been offered ? — 
Among other reasons they may find one in such acts as 
above noted." 

Again. "For the first sixteen months after the 
church was formed there were additions every month, 
either by letter or baptism. The church has had its 
seasons of coldness and declension, but on the whole 
it has increased in numbers till at the present time, 
(1850) it numbers from three to four hundred members. 
It has numbered over four hundred, but has decreased 
for the seven or eight years past — the dismissions, ex- 
clusions, and deaths, having exceeded the additions. — 
Many have been dismissed to other churches since the 
organization, quite a number have been excluded, and 
very many have died in the triumphs of faith. I know 
not the exact number who have belonged to the church 
since its organization, but suppose it may be from seven 
to eight hundreds — perhaps more. There have been, 
from time to time, seasons of peculiar religious inter- 
est. At one time I baptized fifty-three persons ,* at 
another time sixty-three. The last of these seasons 
of unusual interest was enjoyed about eight years since, 
when about one hundred were added to the church 
in a few months— a number of these being members 
of my own family. Beautiful green spots are these — 
delightful to look back upon. 

"With tearful joy I've often seen 

The healing waters move ; 
And many round me, stepping in, 
Their efficacy prove." 

'Then was seen the power of truth and love. 



MARTIN CHENEY. 403 

I have been the pastor of this church from its organ- 
ization till now. I have wept with them and rejoiced 
with them, and they have sympathized with me in my 
trials and afftictions. They have sat down with me 
in the house of mourning. While with them I have 
lost by death a father, a wife and four children. I 
have not been the faithful pastor which I might have 
been or ought to have been in all respects. Yet I have 
loved them and labored for them, and am laboring for 
them still ; and notwithstanding my short comings, I 
rejoice in the assurance that they love me and that I 
have their prayers. 

The church are strong and decided on the subject of 
Temperance, and are decidedly Anti-Slavery ; and, if 
I mistake not, have made some progress in the noble 
principle of thinking and letting think. They are now 
engaged in sustaining as interesting and flourishing a 
Sabbath School as can be found in Rhode-Island. 
Thanks to the Giver of all good." 

It has already been stated that Mr. Cheney was chosen 
Moderator of the General Conference of Freewill Bap- 
tists, which assembled at Providence and Olneyville, in 
October, 1850. He presided over it with dignity and 
ability, and found himself, at the close, warmly attached 
to many of its members whom he had met as strangers. 
As it was about to close, several of its members ad- 
dressed a few words of christian sympathy and counsel 
to each other. Mr. Cheney was one of the number. 
In the last years of his life he seldom became so affected 
in speaking as to be forbidden to proceed. He arose 
on that occasion in a spirit calm and tender, thanked 



404 LIFE OF 

the Conference for the confidence implied in his ap- 
pointment, expressed his satisfaction at the general spirit 
which had pervaded its sessions, spoke of his pleasure 
in meeting and becoming acquainted with so many 
christian friends, alluded to the approaching separation 
as likely to be final on earth wth many of them, then 
gave utterance to a most hearty and sympathetic assur- 
ance of the joy he had felt in welcoming the gathering 
at Olneyville, and then added in substance ; — " Nor 
does this feeling attach alone to me ; it is shared by 
this whole people. No differences or peculiarities in 
sentiment or policy which may be entertained here, 
have repelled you. You have been among this people ; 
you have formed for the time a part of their families ; 
you have seen them in circumstances calculated to give 
you an insight into their real spirit ; and if you have 
not met a cordial, generous, christian welcome, if you 
have not been made to feel that you were at least among 
warm-hearted and large-hearted friends, then I kno 
nothing about the people among whom I have labored, in 

my imperfect way, for twenty-five years.'* As he 

struck this tender cord his emotions overpowered him ; 
and, sitting down, his silent tears completed and sanc- 
tified the tribute of respect and affection which the Pastor 
wished thus to pay to his People. 

Such a picture of permanency in the pastoral relation 
is rare among us, but less rare than we hope it will be 
hereafter. It may not be best that all who preach the 
gospel should seek to realize such permanency in their 
position ; but there is no need of insisting particularly 
upon the exceptions now; they are so frequent as almost 



MARTIN CHENEY. 405 

to make us forget that there is even a theoretical rule. 
But while other churches, seeming at times to have 
more prosperity than the church at Olneyville, have 
faltered, and, at times, have seemed at the point of death, 
it has ever held on its way, and its light, sometimes 
more or less eclipsed by trial and declension to be sure, 
has beamed forth steadily like the stars of heaven. 

Mr. Cheney's relation to his ministerial brethren of 
the same denomination, especially to those situated near 
him, was scarcely less important or interesting than his 
relation to his flock. He was one of the earliest Free- 
will Baptist ministers who settled as a pastor in Rhode 
Island, and was one of the oldest at the time of his 
death. A large number of the churches about him 
were formed with his advice, and a large proportion of 
the ministers he had assisted in ordaining. Step by 
step he rose up gradually to high influence in the duar- 
terly Meeting and Yearly Meeting. He rose by dint 
of his own energy — and it was energy expended not 
for the sake of rising, but for the sake of the truth. 
When, in his earlier years, his unanswered reasoning 
was overpowered by the overshadowing influence of 
men who had acquired a reputation, he would writhe 
in spirit and bite his lips with determination, but he 
patiently bided ^his time, and it came to him. His 
younger brethren in the ministry looked up to him as 
a father, but he always welcomed them simply as breth- 
ren. So far from being jealous at the discovery of talent 
and promise in them, nothing pleased him more than 
when he saw public confidence turning towards those 
who had given proof of ability and worth. How much 



406 LIFE OF 

he did to inspire confidence in themselves and put them 
on the road to success, neither himself or they, probably, 
could perfectly know. That he did much he must 
have known, and others must have felt. In his inter- 
course with them he was ever on the alert to find out 
their peculiarities and state, that he might aid them ; and 
yet he usually carried on the study and imparted the 
benefit without making them aware of the work he 
was doing. If he was chairman of a meeting, and 
there was present some young, timid, trembling brother, 
who needed encouragement and yet who had hardly a 
disposition to confess his necessities even to himself, 
he was almost certain to invite him to pray ; or, in some 
other method, equally delicate, he would manage to 
inspire the very confidence which was so much needed. 
Thus he was perpetually doing something to add to 
the efficiency of his young associates in the gospel, 
while, at the same time, he never appeared to be con- 
scious of the debt of obligation under which he was 
laying them. And so they seldom thanked him for the 
work he was doing for them, simply because it did not 
seem as though it would be pleasant for him to be told 
of his unconscious benefactions. But if the lips spoke 
less, the heart felt more ; if the gratitude was repressed, 
it burned more strongly within. His brethren in the 
ministry all felt the strong attachment of a warm per- 
sonal friendship for him, and felt that all their gatherings 
were wanting in one of the important elements of inter- 
est and value in his absence. They conceded superiority 
to him as a matter of course, and listened with the 
deference of children, even when they felt obliged to 
dissent from his views. 



MARTIN CHENEY. 407 

And he, too, seemed to prize his association with 
them, as one of the choicest privileges of his life. 
Their reputation was dear to him, and though he never 
humored their foibles, and seemed forever determined 
to make them independent and lean on themselves, 
still they felt, not without reason, that, in their deserved 
prosperity he felt the liveliest interest, and in their un- 
avoidable embarrassments and trials they were sure of 
his sympathy. Faithfully dealing with them all and 
teaching them to deal faithfully with each other and 
with himself, he united them strongly to his own heart, 
and aided to create many of the bonds that held them 
to each other in fellowship. 



408 LIFE OF 

CHAPTER XTIII. 

SICKNESS AND DEATH. — FUNEBAL SERVICES. — TESTIMONIALS. 

It is not simply a conviction that it must be so, but a 
submissive acquiescence in the wisdom and love which 
appoint it, that gains our christian consent to the depart- 
ure of goodness from its earthly sphere and labors. If 
our earthly affection would detain it, our christian faith 
can bid it a God-speed as it soars up higher. The 
question, " If a man die, shall he live again ?" met its 
answer from the lips of Him who said, " I am the Res- 
urrection and the Life." We do not feel now that the 
glorious light which has burned about us is to be 
quenched in the grave, but kindled to an immortal 
glow. We can take our leave of the christian friend at 
the portal of the tomb, assured that all is brightness 
beyond it ; and then come back to life, confident that 
the affection which we treasure up shall find a still 
better theatre for its exercise hereafter. It is fitting 
that we walk calmly to the grave, for God's appoint- 
ment has opened it for the rest of the wearied body ; 
and it is fitting even that joy should kindle up in the 
soul of faith, for a voice from heaven breaks musically 
there, saying of the spirit, " It is not here, but risen." 
So Mr. Cheney has already been followed to the tomb 
in fact, and we have now to follow him in history. 

For at least fifteen years previous to his death, he 
suffered more or less from a cough, sometimes attended 



MARflN CHENEY. 409 

with hoarseness. The cough was more or less the re- 
sult of a catarrhal aflfection, aggravated by the exposures 
and severe labors incidental to his profession. Some- 
times this affection would be serious, and sometimes it 
occasioned very little uneasiness. He was satisfied that 
it would eventually become the immediate occasion of 
his death. He and others were alike unaware that a 
disease, dating back probably in its origin to the period 
of his early manhood, was at last to develope itself sud- 
denly and hurry him to his tomb. For several of the 
last years of his life his health was not really firm, 
though he was almost constantly enabled to perform a 
large amount of ministerial service. 

He returned from his tour to New York in Septem^ 
her, 1851. — mention of which has already been made — 
considerably prostrated. Indeed, while remaining iri' 
the city, he suffered more or less from illness. He- 
remained in New York and Brooklyn among his ac- 
quaintances nearly a week, and, on his return, spent a 
little time with some friends in Connecticut. He was 
absent from his home and pulpit two Sabbaths — a thing 
which had very unfrequently occurred before. He 
seemed not quite as well as usual for two or three weeks 
following, but his state failed to arrest particularly the 
attention of himself or of others. He preached' in his 
own pulpit as he had done, and some of his hearers 
seemed then struck with what seemed to them an unus- 
ual interest and impressiveness in his development of 
the fundamental evangelical truths. On the first Sab- 
bath in November, he preached at Taunton, Massachu- 
setts, on exchange with Rev. T. H. Bacheler, the pastor 
35 



410 LIFE OF 

of the Freewill Baptist Church in that place ; — preached 
what proved to be his last sermon. Some of his friends 
were struck with his apparent feebleness, as they saw 
him preparing to leave home. He suffered much from 
dizziness in the afternoon^ — so much as to find it 
exceedingly difficult to go through the service. He 
returned home on Monday morning, really ill ; and, 
yielding to the advice of his friends, sought medical 
aid. On Tuesday he spent an hour in attendance on 
an Anti-Slavery Convention in the city, but his pain of 
body compelled him to return home. A day or two 
more elapsed, and he was confined to his house and 
mostly to the bed. His disease was at once pronounced 
to be Chronic Liver Complaint. 

After being attended for some three weeks by the 
physician whom he at first summoned, another was em- 
ployed by the advice of his friends, though he himself 
seemed to expect very little relief or benefit from their 
prescriptions. In the mean time he had requested the 
Deacons of the Church to act as a Committee in securing 
supplies for the pulpit. The new physician concurred 
with his predecessor in regard to the nature of the com- 
plaint, but somewhat modified the treatment. He 
attended him a week, during which Mr. Cheney seemed 
to be growing weaker ; and suffered extremely from 
nausea and a violent pain in the back portion of the 
head. Both these physicians had adopted the Hom- 
eopathic method of practice. At this stage an eminent 
Hydropathic practitioner was summoned from Boston to 
attend him, and immediately put him upon the course 
of treatment usually prescribed by that school of medi- 



MAETIN CHENEY. 411 

cal men, — withholding all nutriment. Mr. Cheney's 
friends were encouraged to look for his recovery. The 
physician spoke hopefully. How far Mr. Cheney him- 
self shared in this confidence is not known, as he said 
very little respecting his prospects. He had seemed to 
suffer during nearly his whole life more or less from a 
natural shrinking in view of the grave. Death seemed 
naturally to inspire him with a sort of terror or dread — 
a result of his constitutional susceptibilities. The tem- 
ple of life beyond the tomb was glorious to the eye 
of his faith, but the cold dark portal was not without 
its horrors. Still, he expressed himself as fully willing 
to leave the question whether he should live longer to 
the disposal of God's wisdom. Rather than suffer long 
and seriously with sickness and pain, being apparently 
of no service to the world, he would prefer to die at 
once and be at rest, but was cheerful to wait patiently 
God's own disposition. 

After he had been kept under this treatment for two 
or three weeks, he seemed improving. His pain abated, 
his appetite seemed more natural, he began to receive 
nourishment, and his physician predicted his restoration 
at no distant day. Bat few visited him, and even with 
these few he conversed but little — exercising a prudence 
which he felt was demanded by his circumstances. He 
continued in this state till Saturday, January 3d, 1852, 
when he seemed to grow worse. His strength failed, 
and his pulse seemed weaker through the day. His 
son-in-law watched with him during the night, and 
his increased illness was regarded as only a temporary 
relapse, until toward morning, when he seemed to be 



1% LITE OF 

fast failing. He sank rapidly, though remaining apparent- 
ly perfectly conscious of his state, and of what was pass- 
ing about him. Toward morning, as his attendant bent 
over him, he gave a feeble utterance to his last earthly 

words, " I HAVE A HOPE THAT ENDURETH TO THE 

END." His breath grew shorter and fainter as the tide 
of life ebbed away, until about half past five o'clock, 
on Sabbath morning, January 4th, when the body 
quietly sank to its rest, and the spirit soared to its God, 
to begin with the dawn of the Sabbath the worship 
of the upper temple. 

" So fades a summer cloud away ; 
So sinks the gale when storms are o'er ; 
So gently shuts the eye of day ; 
So dies a wave along the shore." 

With what feelings Olneyville arose from its slum- 
bers and learned its bereavement, it is not for words to 
tell. It was well nigh smitten dumb with astonishment 
and grief Not alone in the cottage which his delicate 
taste had selected and beautified, and where his form 
lay — already growing stiff and cold, — were there sad- 
ness and tears ; nearly every family circle was a picture 
of sorrow, and every person a mourner. And as the 
message flew abroad, many, very many bowed down 
their heads and wept, feeling that they too were sharers 
in a great and sore afiiiction. 

His Funeral services were attended at the Meeting- 
House, on the following Thursday, January 8th, at 
half past ten o'clock, A. M. Business was generally 
suspended throughout the community, and the temples 
of trade were closed. The tide of worldly life gtood 



MAETIN CHENEY. 413 

Still in reverence before the bier of the dead. His 
remains were borne close by the hall where he had 
commenced to hold forth the word of life, and set down 
in the house of worship which he had dedicated twenty- 
five years before, and under the very pulpit where he had 
stood so long and so faithfully in defence of the gospel. 
The organ, and the pillars on either side of the pulpit, 
were shrouded in mourning drapery. Four of the mem- 
bers of his church were bearing his pall, and, as immediate 
mourners, appeared his widow and five children, some of 
them with their families — his only son being detained 
by the death of a member of his OAvn family. More 
than twenty ministers of the same denomination were 
in attendance ; and they, with most of that vast con- 
gregation, packing every corner of the house, felt that 
they too were there, not as spectators, but as sad and 
sincere mourners. Rev. James A. McKenzie offered 
a prayer full of the most touching allusions, and pow- 
erful over the hearts of the assembly by its spirit of 
fervor and resignation. He had long been an intimate 
friend of the departed, and they had labored much 
together in their calling. Rev. M. J. Steere delivered 
a most appropriate discourse, setting forth the glory of 
the gospel as it had appeared in the character and life 
of Mr. Cheney — a task for which his long personal 
familiarity with the deceased eminently fitted him. 
Daring its delivery that crowded house was scarcely 
less silent than the tomb itself, save as now and then 
the sighs that would not be suppressed, and the sobs 
that defied all effort to restrain them, told how deep 
were the wounds inflicted by the bereavement. 
*3o 



414 LIFE OF 

The services concluded, the assembly were permit- 
ted to look once more on the face with which most had 
been so long familiar. One by one they pressed up to 
the coffin, and then turned away feeling as they had 
not done before what a desolation had been left in the 
heart. Writing to a distant friend, one present thus 
describes the sleeper : — " He lay gloriously in his cof- 
fin. He did not simply look natural, — a word often 
used to describe the face of the dead, — he looked just 
like life. It seemed almost as though he could be only 
resting from the toil of some moral battle, and already 
to wake at the first tap of the drum. Or, rather, he 
appeared just as you have seen him in conference meet- 
ing, with his eyes closed, a calm, half developed smile 
on his features, as if communing in spirit with the 
high truth and glory of God.'^ The last view had 
been taken, the last eyes had grown tearful above his 
face, the lid of the coffin was adjusted, and, through 
the winter's cold and storm, a large sad company fol- 
lowed all that was mortal of the christian man and hero 
to its narrow bed in the dust. 



The place of Mr. Cheney's earthly rest deserves a 
little detailed description ; for it promises to be a spot of 
no ordinary interest in the future, and it may prompt 
others to good works similar to that which has created 
an humble Mecca for the pilgrimages of christian faith 
and love. 

Two miles south-west from Olneyville, in the town 
of Cranston, is a large and beautiful Nursery for the 



MARTIN CHENEY. 415 

culture of trees^ shrubs and flowers, called ^ Mulberry- 
Grove.' It is owned by the family of Deacon Daniel 
P. Dyer, who has been both a member and an officer 
in the Olney ville church for many years. On the west 
side of the Nursery is a plot of ground, laid out in the 
form of a semicircle, simply yet tastefully decorated, 
and appropriated as a family Cemetery. A few years 
since the idea occurred to Mr. Dyer of laying out a 
similar plot, contiguous to this, as a Cemetery for the 
convenience of his Freewill Baptist friends more par- 
ticularly, and especially for the convenience of his 
friends in the Freewill Baptist ministry. The work 
was undertaken and most happily executed. It is shut 
in on every side by trees, commanding however, a 
view of varied scenery, presenting at once to the eye 
the graceful blending of artificial and natural beauty, 
and the sympathetic fellowship of life and death. 
None of the lots have been sold^ but given to the pro- 
prietors, and, with a very few exceptions, have all been 
taken up. 

Mr. Cheney had buried his first wife in Foster ; his 
second wife, his father, and three children in Johnston. 
In the autumn of 1849 the remains of them all were 
removed to the spot already described, and interred 
side by side, and a space at the head of the lot reserved 
for himself After the removal had been effected he 
seemed to think of it with much satisfaction, and visit- 
ed the spot with new interest ; and, on one occasion, 
remarked in his pulpit respecting his feelings in view 
of his own prospective sleeping place. To that place 
of beauty, where the sun shines mellow amid the forest 



416 LIFE OF 

trees, where the winds sigh in gentleness through the 
dark green Firs, and where the unscared birds sing 
lovingly over the dead, gentle and affectionate hands 
bore Mr. Cheney and left him in his rest. Few spots 
there are, more suggestive of sanctified thought and 
chastened religious feeling, to those who have lingered 
among its graves, than ^ Mulberry Grove Cemetery.' 



The following testimonials to Mr. Cheney's worth 
will indicate the views entertained respecting him by his 
acquaintances. They are the independent utterances 
of various persons, differently related to the subject to 
which they refer, and they may aid in bringing out more 
distinctly points of character which the preceding pages 
have failed to reveal. The discourse preached at his 
Funeral has been reserved for this place, that the thread 
of the narrative might not be broken. The following 
extracts are taken from the •' Morning JStaVj^^ where it 
appeared soon after its delivery. 



DISCOURSE: 

AT THE FUNERAL OF THE EEV. MARTIN CHENEY. 

BY KEY. MARTIN J. STEERE. 

" I have fought a good fight, I have finished my course, I have 
kept the faith : 

Henceforth there is laid up for me a crown of righteousness, which 
the Lord the righteous judge shall give me at that day." — II. Tun, 
iv: 7,8. 

" This is a solemn hour ; this is a solemn auditory. 
This is a time for solemn meditation. Whether I look 
forth upon this throng of people, or turn to my brethren 



MARTIN CHENEY. 417 

in the ministry, I am assured that something solemn has 
occurred. Alas ! it is too true ! our brother, our venerable 
brother, our beloved brother, our brother in the ministry, 
with whom we had so often taken sweet counsel, and 
to whom we were so much indebted, is dead ! He, the 
long tried pastor of this church, and minister to this 
society, endeared to all his parishsoners, and respected 
by all who knew him, is dead ! We are in his funeral ! 
O how dreamlike it seems — how unlike anything 
we had known before ! Yet it is true he is dead ! 
Last Sabbath morning about three o'clock, his spirit 
went forth to meet, not his usual congregation, but 
the congregation that never breaks up in a Sabbath 
that never ends. He has gone. And now the tears 
with which we follow him are not the tears that would 
call him back — they are but the burst of affectionate 
recollection. They only show how we loved him. We 
would not. — no, wc would not^ if we conld, call back 
from the abodes of blessedness, to endure over again 
the trials, to fight over again the battles of the Christian 
warfare, one glorified spirit — no, not even that of our 
brother and father in Israel, whose funeral we to-day 
solemnize ! So may we all feel, and not least this 
afiiicted family circle, now the object of so strong a 
sympathy, and so many prayers. May they, may we 
all, have the spirit of Christian resignation, which he, 
whom we to-day mourn, was accustomed so vividly to 
set forth in the numerous families to whom he was 
called to minister consolation." 

[After speaking of the Christian warfare of the Apos- 
tle, the various features of which he specifies as original 



418 LIFE OF 

strength and vigor of mind ; an ardent temperament ; 
great firmness and moral courage ; an uncompromising 
fidelity in dealing with the foes of the gospel ; activity ; 
faith in God, in the Holy Spirit, and in the cross ; — 
he thus dwells on the character and memory of the 
departed.] 

" Without saying more of the many things that might 
be said of Paul as a Christian warrior, here let us pause. 
The warfare of another demands our present atten- 
tion — that of our brother — O God^ is he dead — that 
of our brother, who last Sabbath morning "finished 
his course with joy." " He, too, had fought a good 
fight." His warfare, too, was substantially, though 
not circumstantially, the same as that of the apostle 
Paul. In a different age, and under far different circum- 
stances, he followed the same standard with him. The 
same blood-stained banner waved over St. Paul and the 
Rev. Martin Cheney. From the former, we turn for a 
few moments to the latter. For he, too, had warred a 
good warfare. And we institute no comparison invid- 
ious to the apostle, or flattering to our deceased brother 
and fathe^r in Israel, when we say there were not a few 
points of marked resemblance between them. 

The last sermon our brother preached to his own peo- 
ple was on Sunday morning, Oct. 26th. The last ser- 
mon he preached any where was preached in Taunton, 
Mass. Nov. 2d, 1851. From about that time till near 
the time of his decease, his friends had been alternately 
agitated with hope and fear, [although hope was gene- 
rally in the ascendant] with regard to his recovery. 
But our feelings alternate no longer. He has left us, 



MAHTIN CHENEY. 419 

and left with us the the savory influence of his life. 
He has left us indeed to mourn, but not as those who 
are without hope, and not, we trust, without the spirit 
of true christian resignation. Such was the nature of 
his sickness, that he could talk but comparatively little. 
And as he was at last taken away at an hour when the 
hopes of his friends, and his own, were strong for his 
recovery, he did not leave the much dying counsel 
which might otherwise have been expected of him. 
But his mind was calm and clear, his confidence in the 
salvation of Christ confirmed. His death was the sun 
at its setting. And, as if to throw behind him light to 
cheer those whose who should feel their firmament 
darkened by his departure, and to encourage those who 
should thereafter be disposed to run up the steep way 
by which he passed to God, he spoke with his expiring 
breath, and said, " / have a hope that endureth to the 
end /" And having said this, " he fell on sleep," and 
his spirit glided sweetly and softly away to its everlast- 
ing rest. He died — but not till he had served well his 
generation. And now many people are going, and 
saying, " Know ye not that there is a great man fallen 
in Israel to-day." And not a few are crying, "Help 
Lord, for the godly man ceaseth, for the faithful fail 
from among the children of men." Many of us would 
like to have gone to the bed-side of the deceased and 
received his last blessing. But this, in the inscrutible 
providence of God, was doubtless for wise reasons de- 
nied us. We can only come to his bier and look upon 
what is not he ! Yet a blessing Ave may there receive, 
as valuable as we could have received at his dying 



420 LilFE 01* 

couch, if we will but imagine his lips to part, and utter 
the words of tenderness and love and persuasion, which 
we have so often heard him utter while he was yet 
with us ! This is indeed a trying hour, but above all 
its agitation I hear a voice saying to this afflicted peo- 
ple, to this sorely afflicted church, and to this most 
keenly afflicted family, *' Be still, and know that I am 
God." 

Let us now compose ourselves again to briefly notice 
a few points in the character of this fallen pastor. And 
for brevity's sake, we shall condense what we have to 
say as much as possible. And here perhaps as well as 
elsewhere we may remark, that. 

The change wrought in his spirit and life, which re- 
sulted in his enlistment as a soldier of the Cross, was 
scarcely less remarkable than that under which the 
persecuting Saul was transformed into the Apostle Paul. 
He had wrought the will of the Gentiles, as Saul had 
that of the persecuting Jews. After his conversion, he 
as faithfully wrought the will of God. Like the Apos- 
tle, he, at his conversion, lost sight of flesh and blood, 
and bent all his energies in the direction of eternal sal- 
vation. At once, he commences his plea with sinners 
to be reconciled to God, and after but about two years 
is publicly recognized by the church as a minister of the 
Gospel. This was all apostolic. But we proceed to 
remark that. 

As a minister of the gospel, the deceased had the ad- 
vantage of a naturally strong and vigorous mind. This 
was well understood by all who knew him. Had he 
been blessed with an early and liberal education, some 



MARTIN CHENEY. 4^1 

might, perhaps, have attributed the talent his life ex- 
hibited to that cause. But such was not the case. His 
education was very limited, even for the age in which 
he grew up. It therefore afforded no possible shadow 
of ground for hope of such things as the world has re- 
alized from his life. And the fact that right here, under 
the very turrets of the city, he, uneducated, and single 
handed, established himself as he did, as a minister of 
the gospel, and that here he maintained himself as he 
did, shows clearly that he must have had a large share 
of native mental strength and vigor. In his mental or- 
ganization, the perceptive faculties decidedly predomi- 
nated. They were most thoroughly acute, and acted 
with the rapidity of lightning. This made him a 
mighty champion in debate. He could thereby throw 
so many arguments together, in the short time during 
which a sinner would be disposed to listen, as would 
work conviction upon his soul. This consideration, too,, 
connected with the ardency of his temperament, made 
him, as a christian warrior, resemble the general who 
prefers carrying cities by assault, rather than by the^ 
slow progress of a regular siege. 

We have alluded to the ardency of his temperament. 
This was indeed remarkable. His heart was ever warm 
and deeply in earnest. — He, like Paul, knew nothing^ 
of indifference, and ideas lying latent in his breast. 
What he loved, he loved much, and what he did, he 
did with his collected might. His soul, like Paul's^ 
knew no rest. It was forever flashing in his eye, and 
giving it that expression of deep penetration, which not 
a few of us have marked and felt, as we have shrunk 
36 



422 LIFE OF 

before its earnest glance. To look into its depths, when 
his whole soul was in motion, was to be conscious of 
an awful presence, and to feel yourself looked through. 
While, on the other hand, its smiling and sympathetic 
beam, all lambent and easy, gave the fullest assurance 
of siacerity and love. 

Bat with his ardency of temperament was joined a 
firmness of purpose, which gave him that stability of 
moral character for which he was so remarkable. His 
possession of this quality is clearly indicated at almost 
every step of his life, and, especially, of his ministerial 
life. From the time when he began to preach in that 
little hall yonder, across the way, down to the solemn 
moment when he said, / have hope that endureth unto 
the end, he was the subject of one single purpose, too 
firm to be shaken by all the smiles and all the frowns 
of the world through which he pressed. What the 
younger Pliny, writing to Trajan, pronounced 06- 
stinacy, in the persecuted Christians of primitive times, 
was characteristic of his life. He was as obstinate as 
are facts. His purpose was as solid as a pyramid. In 
this he was like Paul, — like Jesus. For his purpose, 
like theirs, was a glorious one. His deep settled con- 
scientiousness, under God, forbade that it should be 
otherwise. It constantly secured him against wilfulness. 
His sanctified firmness and conscientiousness, acting in 
unison, were invincible. We have heard him talk of the 
Lions' den and of the fiery furnace, when we have felt, 
that however it might be with us, he would shrink 
neither from the growl of the one, nor from the red 
glare of the other. And yet, he was cautious. Of the 



MAHTIN CHENEY. 423 

spirit of caution, he had a very large share. Combined 
with his naturally low view of himself, it often made 
him appear timid, especially among strangers. But how 
necessary was this humble quality, to one possessing 
such mental activity and propulsion as he did. How 
necessary was this, too, to one whose whole life was to 
be watched as his, and who, without Education and 
single handed, to break in upon the reigning wicked- 
ness of a village, to establish there a church and be 
himself its pastor for life, rebuking sin in high places 
as well as low. Without cautiousness, how quickly 
would his career have been run. But he was not 
without it, and hence he never entrapped himself, nor 
suffered himself to be entrapped. 

He approached the sinner earnestly and cautiously. 
Earnestly, because his whole soul glowed with love to 
him ; and cautiously, lest by injudiciousness he should 
defeat the end at which he aimed. But his cautious- 
ness never made him afraid to declare the whole counsel 
of God. He could not restrain the free course of the 
the Spirit of God in his heart. To do so he knew to 
be neither safe nor expedient. His active boldness, as 
a minister of God, was, so far as it could in the prem- 
ises, ever confirming the truth of a remark made by 
him in General Conference some twelve or fifteen years 
ago. '^ If," he said, '' I am conscious that I ought to 
utter a truth in the pulpit, I will utter it, though a man 
stand over my head with a drawn sword, ready to take 
it off." Such a remark might seem egotistic, and boast- 
ful, to one by whose whole life its sentiment, was not, 
as in his, fully certified. 



424 LIFE OF 

We have spoken of his Christian cautiousness. This, 
for he was only human, sometimes, for a moment, failed 
him. In an hour of ardency, when his whole soul was 
in motion, it occasionally left him to speak things unad- 
visedly. But this occurred only to give him opportu- 
nity to show his readiness to confess a fault, and seek 
forgiveness. How many times have we heard him 
request, at the opening of some one of the sessions of 
conference, the privilege of making a remark not with 
direct reference to the business before it. Leave being 
granted, he would proceed to say, '' On reflection, I have 
thought that some remarks I made yesterday may have 
injured the feelings of certain brethren. I intended no 
evil, but I spake unadvisedly, and humbly ask their 
forgiveness. To this, the reply would generally be, Bro- 
ther Cheney needs no forgiveness. We regarded the 
remarks to which he refers, as being perhaps rather 
warm, but kindly intended. Thus was the deceased 
both the lion and the lamb. They could lie down to- 
gether in his great heart. 

His benevolent feelings were very strong. Nor was 
his love of approbation weak. These two feelings 
acting together, would afford some ground to infer that 
he was time-serving and compromising, if we knew 
nought else about him. But as we all know, he was 
neither. He, like Paul, knew no compromise with sin. 
He, too, repudiated the idea of doing evil that good 
might come. His high moral sense, his sincere love 
of truth, held his soul like an anchor. His benevolence 
led him not to please men, so much as to do them good. 
It was this, that made him a champion for suffering 



MARTIN CHENEY. 425 

humanity. His ear was first to catch the sounds of 
distress coming up from the wretchedness and squalor 
of the haunts and homes of Intemperance, and his voice 
was first to be lifted up, and his hand first to be stretched 
out, for the relief of its victims. His soul was among 
the first to feel for the millions whose deep wails of 
anguish come up from the cane fields and rice swamps, 
of petty, but terrible despotism. Nor could he be indif- 
ferent to the horrors of cities sacked, and fields all gory, 
in the terrible tread of war. Wherever was human 
suffering, thither his sympathies were flying. Had he 
been on his way to Jericho, following hard after the 
priest and Levite who passed by the sufferer on the other 
side, he would himself hdtve been the good Samaritan. 
He was a good Samaritan. And you know, at least 
many of you, that as the philanthropist plunges into 
the stream to save the drowning man at the hazard of 
his own life, so Martin Cheney was ever ready to haz- 
ard his reputation and his earthly all as a Christian 
minister, rather than be recreant to the spirit of Christ- 
ian Philanthropy that burned in his heart. But this is a 
point upon which I need not dwell. It has been dwelt 
upon by thousands of tongues along all the streets and 
by all the firesides in this region. Nor will it be for- 
gotten, or cease to be talked about, while the grave of 
the deceased is visited, his name remembered, or inde- 
pendent virtue respected. 

As the deceased lived /or the world, so also he lived 
in it. He knew little of abstraction. He was a con- 
stant observer of the times, choosing to know every 
thing, affecting morals or religion, which was occuring 
36* 



426 LIVE ov 

around him. The past and the future were to him, in 
a sense, less important than the present. To use his 
own language in reference to himself, he lived only in 
the present. He lived a man among men. Every thing 
around him had for him a doctrine, out of which arose a 
duty, which he was never afraid to find out and practice. 

He was eminently the Lord's freeman. He felt free 
himself. He would be free himself. And he sighed for 
those who were not so. Christian Liberty was a theme 
over which his soul ever kindled. Nor was the remark 
of one who passed to God a short time before him, *' that 
he had done more for Christian Liberty in Rhode Island 
than any man since the days of Roger Williams," very 
extravagant. How often have we seen his soul grow 
hot with shame and pity and indignation, as he has 
TDcen speaking of others of his own profession who had 
'basely submitted to the fetters and the chains, which 
^his own soul had spurned. 

I have said he was free. Not however like some 
men the world affords, free abroad simply, and among 
strangers ! He was free at home in his own pulpit. 
Some of you have sometimes, and /or his sake, trembled 
at his pulpit boldness, while others, perhaps, felt indig- 
nant at it. But there it was, and you could not help it. 
"There he stood and you could not move him. Feeling 
that he was the Lord's freeman, it was impossible for 
him to become a human slave. He died a freeman, 
bearing with him down to the grave, the respect of all, 
both friends and foes. 

We have said of the Apostle Paul, that he ever evinced 
a strong faith in God through the cross. The same we 



MARTIN CHElJEY. 427 

may say of our departed brother. It was the sanctifying 
influence of the Spirit of God which made him what 
he was. From the time when God met him in the way 
of his wild career, and wrought in him so mightily, 
that he gave up his heart to Him, down to the glorious 
end to which his hope endured, he is sanctified to God. 
A heavenly influence spreads itself over his whole being. 
Henceforth, Christ and his cross are all his theme. The 
virtues of Christ he will every where inculcate, while 
their opposite vices he will every where denounce. 
The example of Christian piety given by Christ is the 
pattern upon which he would have all men form their 
characters. The atonement of Christ, and the necessity 
of redemption through Him, are things which he every 
where urges upon his fellow-men. He would have 
them not only virtuous but pious ; and not only pious 
but virtuous. His christian character was alike removed 
from cold morality and rationalism on the one hand, 
and from spiritualism and superstition on the other. And 
it is probably owing to this fact, joined with the fact 
that his instructions to young Christians were ever 
remarkably clear, that conversions, and the results of 
revivals, were, in his congregation, remarkably perma- 
nent. 

But time fails us now, as it did in preparing for this 
occasion. But should we spend any length of time 
here, we are assured we could tell to most of this con- 
gregation little that could to them appear new. A resi- 
dence of forty-two years among you, about twenty- 
eight of which were spent in preaching the Gospel to 
you, under circumstances fitted to develope his charac- 



428 LIFE OF 

ter as a man and a minister most thoroughly, has made 
you, at least many of you, better acquainted with him 
than even the speaker at his funeral. You have not 
come together to-day to learn about him. You have 
come because you knew him, to pay your deep settled 
respect at his bier. May you remember, O remember, 
the words he spoke to you while he was yet with you ! 
He did you good by his life. O consent to have him 
do you more good by his death. Imagine him to speak 
on the present occasion. What would you not give to 
hear him once more. Would that he could preach his 
own funeral sermon to this people, whom he so dearly 
loved, and to whose welfare his life was so sacredly 
devoted. Bat the wish is vain. We have thought that 
he might have preached ours, but certainly not his 
own. O how much indebted to him are not a few of 
us ! How much this place ! What changes since he 
first opened his mouth for God and your souls, in that 
little old hall, where a few gathered to hear him, moved 
perhaps, more by curiosity than anything else. How 
different that little room into which he went to build 
his own fires, from this goodly temple ; and how dif- 
ferent the music in that place — -his own voice perhaps 
single, yet musical, — from the solemn notes of your 
mourning organ, rolling along these aisles. How dif- 
ferent that congregation from this. Little did any of 
you think that he who was then opening his mouth 
with trembling was to be the future champion of virtue 
and religion in this place, — that under his influence 
such changes were to be wrought — that he was to 
gather such a church, and at last to die thus lamented. 



MARTIN CHENEY. 429 

No, yon did not dream of all this. But thus it has 
been, and thus it is. He has done for Olneyville, for 
Rhode Island, for the world, a glorious work, and God 
forbid that we should be ungrateful for it. But he has 
now gone. The sheaf was ripe and ready, and the 
angel of death took it and garnered it up for God. He 
has gone and left his society, church and family, ah 
yes ! and not least, his brethren in the ministry, to lin- 
ger yet in this cold, " earthly world." But 

'Twas not darkness gathering round him 
That withdrew him from your sight, 

Walls of flesh no more could bind him ; 
And, translated into light, 

Like the lark on mountain wing, 

Though unseen, we hear him sing. 

And his song is that of " Moses and the Lamb" for 
ever ! 

Having already consumed so much time, my conclu- 
ding remarks must be few. 

1. To all those who were accustomed to hear the 
deceased preach, let me say, take to yourself in this 
hour of sorrow the spirit of Christian resignation which 
he has so often urged upon you. He often talked of 
Heaven. He sung of Heaven ; now cheerfully resign 
him to rest there. He had labored long, he needed 
rest. God has given it, even the glorious rest that re- 
maineth for the people of God. Do not murmur that 
he will no more walk among you. He walks, and 
shall forever walk, among the saints in white. But you 
can never forget him. Whoever shall succeed him here, 
his feet will seldom touch those stairs, but you will 



430 LIFE OF 

think of the venerable one who will tread them no 
more. But to forget his words were worse than to for- 
get him. O remember his words , the words of sober 
earnestness with which he was accustomed to address 
you from this holy place, — a place seemingly more holy, 
because he once and so long occupied it. O, remem- 
ber, remember J remember his words. 

2. To this mourning church, I would gladly speak a 
word of comfort. He had been with you so long and 
so regularly, that some of you had perhaps almost 
ceased to distrust his continuance, as the world long 
since ceased to distrust the rising of the next sun. Alas ! 
how mistaken ! He is even now dead. You are in his 
funeral ! Your loss may justly seem to you great, irre- 
parable. But while you speak tearfully of loss, he 
sings cheerfully of gain ! We have compared him with 
Paul, and found some poinls of marked resemblance. 
Nor does that resemblance cease at death. — As for Paul 
to die was gain, so for your beloved pastor. Nor shall 
he, more than Paul, lose his crown. Paul departed, ac- 
cording to his desire, to be with Christ. So has your 
pastor. He under whose banner he fought, and the 
trophies of whose victories are ye, has at length called 
him from the field in which you are to remain yet a lit- 
tle longer. And O ! if saints in heaven hear of what 
takes place on earth, let your glorified pastor, ^^ hear 
of your affairs, that ye stand fast in one spirit, with 
one Tnind, striving together for the faith ofthegospeV^ 

3. And to this afiiicted family — O may Heaven give 
them consolation. But to you, the very remembrance 
of the deceased is consolation. To have had such a 



MARTIN CHENEY. 431 

husband and father, is itself a solace. Well may you 
say with the poet of the footprints of angels, 

" O, though oft depresssd and lonely, 

All my fears are laid aside, 
If I but remember, only, 

Such as he has lived and died." 

I would not step between you and the spirit of God. 
I can but direct you to the seat of mercy and consola- 
tion at which he so often knelt. And here let me say 
to the audience, that no where did the character of him 
whom you mourn, shine more conspicuously than in 
the bosom of his own family. His children all in lovely 
subjection, and forming a circle for the morning devo- 
tion. O, it was a scene in which angels might delight to 
mingle. But I have no time to go back and gather up 
forgotten things. But in that family he will mingle no 
more. No, you will hear his voice no more at the fam- 
ily altar. Well do I recollect a prayer of his for you, 
when a few years ago we were together in another 
State, and a snow storm was out in its strength. " O 
thou that temperest the wind to the shorn lamb, bless 
our wives and little ones at home." Be assured that 
prayer will be answered, — the winds will be tempered 
to your condition, now he is gone. You have the 
abundant sympathy of both earth and Heaven. God 
is schooling you in the severity of his Providence, pre- 
paratory, we trust, to meeting again with him who has 
gone so little before you to his reward. O may the 
blessing of him rest upon you who is now hiding his 
smiling face behind a frowning Providence. 

4. Did the tin^e permit, I would like to say a few words 



432 LIYB OF 

to my brethren in the ministry. — But it does not. We 
shall talk of our brother and father in Israel by the way, 
and as we meet in Conference. We had known him 
long. — We shall always remember him with the ten- 
derest emotions. May we be as faithful as he was ; 
useful, like him, and close our eyes in death, saying, 
We, too, have hope that endureth to the end. 

" Would ye bewail our brother ? He hath gone 
To Abraham's bosom ! He shall no more thirst, 
Nor hunger, but forever in the eye, 
Holy and meek, of Jesus, he may look, 
Unchided, and untempted, and unstained ! 
Would ye bewail our brother ? He hath gone 
To sit down with the prophets by the clear 
And crystal waters ; he hath gone to list 
Isaiah's harp and David's, and to walk 
With Enoch and Elijah, and the host 
Of just men now made perfect. He shall bow 
At Gabriel's hallelujah, and unfold 
The scroll of the Apocalypse with John, 
And talk of Christ with Mary, and go back 
To the last Supper, and the garden prayer 
With the beloved disciple ! He shall hear 
The story of the incarnation told 
By Simeon, and the triune mystery 
Burning upon the fervent lips of Paul I 
He shall have wings of glory, and shall soar 
To the remoter firmaments, and read 
The order and the harmony of stars ; 
And, in the might of knowledge, he shall bow 
In the deep pauses of arch-angel harps. 
And, humble as the seraphim, shall cry. 
Who, by his searching finds thee out, O God ! 

There shall he meet his children who have gone 
Before him, and as other years roll on. 
And his loved flock go up to him, his hand 



MARTIN CHENEY. 433 

Again shall lead them gently to the Lamb, 
And bring them to the living waters there I 
Is it so good to die ! And shall we mourn 
That he, e'en now, is taken to his rest ? 
Tell me ! Oh mourn ye for the man of God ! 
Shall we bewail our brother — that he died V" 



This discourse which, by request of the church at 
Olney ville, was published iu the Morning Star, was pre- 
faced by the following obituary notice, written by Rev. 
Mowry Phillips, pastor of the Second Freewill Baptist 
Church in Smithfield, R. I. The statistics are omitted 
in both the sermon and the notice. 

Rev. Martin Cheney. — The much esteemed pastor 
of the Free Baptist church in Olneyville, R. I., calmly 
fell asleep in Jesus, on the 4th of January, 1852, in the 
60th year of his age. 

As a minister, our dear departed brother in Christ 
possessed those characteristics which rendered him ex- 
tensively useful. To a remarkably clear and vigorous 
intellect, he united a keen sensibility, an ardent tem- 
perament, an unshaken faith, and a consecration to his 
work which placed all upon the altar of God and hu- 
manity. To him the gospel was no abstraction, but a 
code of morals and a system of faith adapted to the 
wants and woes of the world — hence he applied it to 
all the great moral questions of the age, with a dis- 
crimination of judgment, and a power of eloquence, 
which could not fail of producing an impression as last- 
ing as eternity. This made him a reformer in the true: 
sense of that term. No time-serving policy couldi 
37 



434 LIFE OF 

quench the generous impulses of his large heart, or 
check the utterances of his firm convictions. When 
the wail of the bondman fell on his ear, his tender 
spirit wept over the wrongs of outraged humanity. Nor 
was this all. Commissioned of God — clothed with 
the authority of an ambassador of Christ — sustained by 
the law of Jehovah — and armed with the majesty of 
truth, he uttered soul-stirring words of honest indigna- 
tion and merited rebuke against the oppressor. 

He was one of the earliest and most efficient labor- 
ers in the temperance reform, and many still live to 
bless his memory, through whose instrumentality they 
were enabled to break the chains of a depraved appe- 
tite, and to enjoy the blessings of a redeemed man- 
hood. 

The peace question found in him a warm friend and 
a powerful advocate. With him all war was opposed 
to the spirit and teaching of Christ — to the doctrines 
and principles of the gospel. Having been baptized 
into the spirit of religious freedom himself, he was the 
uncompromising foe of all intolerance. Probably no 
man in Rhode Island, since the days of Roger Wil- 
liams, has done more than he, to develope and illustrate 
the principles of true religious liberty. Christianity 
with him was a deep, permanent principle of love to 
God and man, which shed a benign influence over his 
entire life. His devotion was eminently spiritual, 
knowing no distinction in times or places. He seemed 
conscious of dwelling in the presence of an all-pervad- 
ing spirit — an omnipresent Deity, before whom his soul 
bowed in the deepest adorarion. 



MARTIN CHENEY. 435 

His social qualities, which were of the highest order, 
constituted him a warm friend, a kind husband, and an 
aflfectionate parent. 

He bore his sickness, which was severe, with Chris- 
tian fortitude. For the sake of others, he desired to 
live ; but for himself, he preferred to depart and be 
with Christ, which is far better. 

His reason was unclouded until the last moment ; 
and his faith in Christ, and the great principles which 
he had advocated, remained firm as he approached the 
portals of eternity. His last words were, " I have a 
hope that endureth to the end." And then silently 
bidding adieu to earth, he entered the valley and 
shadow of death without a struggle ; and his triumph- 
ant spirit soared away to mansions in the skies. 

Our loss is his eternal gain. 

" He sets, 
As sets the morning star, which goes not down 
Behind the darkened west, nor hides obscured 
Among the tempests of the sky, but melts away 
Into the hght of heaven." 

May the consolations of that religion, which he so 
well exemplified in his useful life, and peaceful death, 
be the support of his widowed wife and fatherless chil- 
dren, of the church of which he was so long the hon- 
ored pastor, of the religious associations so long blessed 
with his presence, labors, counsels and prayers, and of 
the community for whose welfare he so earnestly la- 
bored. M. Phillips. 

January 28, 1852. 



436 LITE OF 

[From the (Providence) Evening Telegraph, January 7th, 1852.J 
DEATH OF MARXm CHENEY. 

Elder Cheney, whose decease took place on Sunday 
last, 4th inst., after about eight weeks' illness, caused by 
an organic affection of the liver, was in the sixtieth year 
of his age. He was a self-made man, of strong mind, — 
a really good preacher — a man who had been the stated 
preacher at Olneyville, twenty-eight years. He died 
with his harness on, battling for God, truth and right- 
eousness. The many and severe trials he experienced 
during his ministry, and attempts made by certain of 
his parishioners to eject him from his place as Pastor, 
only gave him more faith and courage to be a true Min- 
ister of Jesus Christ. He could not be bribed or bought, 
(as too many are in similar situations,) but always had 
stirring words of rebuke for sinners in high life, as well 
as in low. The cause of God and humanity has lost a 
noble champion. Temperance, Anti-Slavery and true 
Peace, or Christian Non Resistance, were subjects which 
often received his attention in the pulpit, as well as out 
of it, being as he averred, important parts of the Gospel 
of Jesus Christ. Though his tongue is now silent in 
death, his earnest and truthful words so often reite- 
rated in that pulpit will be remembered. May his 
mantle fall on some courageous soldier of Jesus, and his 
place be filled in some good degree by a true disciple 
of Jesus Christ. 



MAETIN CHENEY. 437 

{From ike (Providence) Republican Herald, Jan. Tth, 1852.] 
WRITTEN BY MR. THOMAS W. DORR, 

A GOOD MAN DEPARTED. 

The death of the Rev. Martin CheneYj of Olney ville, 
will be learned by many with deep regrets. He departed 
this life on Sunday, December 4th, aged sixty years. 
He had long been afflicted with a chronic complaint, 
which had recently brought him very low. He was 
supposed to be recovering, but the strength of his 
constitution had failed. Elder Cheney was no ordinary 
man. He was indebted to his own labor and perse- 
verance more than to advantages for his rise to an honor- 
able and useful station. He possessed strong common 
sense, ready insight into character, firmness of purpose, 
and a happy mode of communicating instruction, 
without rising above or falling below those whom he 
addressed. The main counsellor of wisdom to him 
was the word of Ood. He was thoroughly versed in 
the scriptures ; not seeking to enlighten them, as the man- 
ner of some is, but gathering from them what he sincerely 
believed to be the truth, making them the point of 
departure and the place of return in all his ministrations. 
His manifest sincerity and depth of conviction opened 
to him the hearts of other men. In seeking to draw 
others to the ways of everlasting life, he manifested 
himself as one who himself was apprehended of Jesus 
Christ. 

He was deeply earnest, solemn and impressive in all 
his eff*orts in his Master's service. He made no com- 
promises with the infirmities and sins of men, but directed 
them to the one oblation for sin by which the pardon 



438 LIFE OF 

and the repose of the soul have been purchased for a 
fallen and dying world. His labors were owned and 
blessed, and he became an instrument of much good. 
He went about seeking to do good. In the house of 
wantj sorrow, affliction and bereavement, he was a kind, 
sympathizing counsellor and friend. At the bed of 
sickness and of death he was searching and faithful, 
removing all false refuges, and pointing to the only, 
unfailing hope. He was very frequently called upon to 
perform funeral services, which furnished to him the 
occasion of making lasting impressions. Many of us 
can recollect him as he stood in the primitive New 
England mode, with the coffin for a pulpit, and the 
word of God upon it, discoursing of the realities of life 
:and death, and acting as interpreter between the living 
and the dead. Under his moving words the latter 
seemed again to speak to the former of the vanity of all 
things beneath the sun, and of the only durable riches 
■of the soul. 

Mr. Cheney comes up to our minds to-day as the friend 
of the cause of our liberty in 1842, as the friend of the 
^prisoner and the captive. He was an able advocate of 
the cause of temperance, and looked forward to a day 
•of universal freedom. 

For some years past, warned by the inroads of disease, 
he has seemed to serve at the portals of the temple, 
waiting for them to open before him, and disclose the 
way to a house not made with hands, eternal in the 
heavens. He did not feel himself to be living in his- 
own, but in God's time ; and when called he was pre- 
ipared to depart with joy and not with grief; willing 



i 



MAETIN CHENEY. Jj^ 

for his family and for duty, to live on here ; happy in 
the thought of entering upon the employment and glo- 
ries of the higher sanctuary. He has fallen in the vigor 
of his talents, and when he was never more useful to 
others. 



[From the (Providence) New-England Diadem, Jan. 17th, 1852.] 
ELDER MARTIN CHENEY. 

This well known and much loved minister of Jesus, 
died at his residence in Olneyville, the 4ih instant, in 
the 60th year of his age. 

Elder Cheney has for some thirty years preached the 
gospel of Christ, and faithfully applied its principles to 
all the various sins of the age. 

As a Preacher and Pastor, he has been successful in 
winning many souls to Christ, and in gathering and 
sustaining an efficient Church and Society. 

He was among the first in our State to plead the 
cause of Temperence. When nearly all were silent, his 
voice was heard, and in his own pulpit, in behalf of 
total abstinence, and his interest and efforts in this 
cause continued to the close of his life. 

He was also a pioneer in the cause of Freedom. 
Elder Cheney preached against slavery when but very 
few opened their mouths for the oppressed. The princi- 
ples of universal liberty were so in harmony with the 
spirit of his Master, and with his own liberty-loving 
soul, that he could not but preach against slavery every- 
where. 



440 LIFE OF 

For several years he has advocated the principles of 
Peace. Years before the pledge of universal brother- 
hood was written he cherished its principles, and preach- 
ed against ''all the spirit and all the manifestations of 
war." 

He was ready to meet any person, whatever might 
be his position in society, on any subject, on a perfect 
level. His pulpit could never with truth be called a 
''coward's castle." 

Elder Cheney was an honest man ; always preaching 
and acting according to his convictions and professions. 

He was not a party man ; for he would follow truth, 
let it lead from or to whom it might. 

In preaching, he was earnest, logical and convincing. 

He was a great man, naturally great, and well edu- 
cated for his work ; he was well acquainted with the 
Gospel and with the conditions and wants of men ; he 
was a self-made man, not having a classical education ,* 
his knowledge was of a practical character. 

As a neighbor and friend, he was social j ready to 
converse on all practical questions with freeness, and 
thus endeared himself to many. 

Elder Cheney was a Christian, and not only prepared 
for this life but Heaven ; and, although he has passed 
away in the midst of his labors and usefulness, he has, 
during his ministry, accomplished more for the world 
than most of those who live many more years. 

We hope his mantle will fall on some one who shall, 
in his spirit, with some good share of his ability, enter 
into his labors as a Christian reformer in our midst. 

D. 



MAKTIN CHENEY. 441 

From the sama paper. 
[Extract from a speech of Hon. Nathan Porter, of the Rhode-Island 
Senate, at a meeting of the State Temperance Society, held Jan- 
uary 13, 1852.] 

Mr. Porter took occasion during his address, to speak 
of the life and services of the late Martin Cheney, and 
his connection with our cause, in a manner gratifying 
to the many friends of that faithful apostle in the Tem- 
perance reformation. The following are in substance 
a portion of his remarks : 

Our cause is one which will live through the muta- 
tions of time and circumstances ; the day which gave 
it birth, was a day the records of which will live upon 
the pages of our national history, as long as virtue holds 
a place in the nation's heart, as long as goodness will 
add to our greatness, or our present deeds give greater 
lustre to the friends which our fathers bequeathed to us. 

Though times and circumstances may change, the 
nature of onr cause can never change. Though the 
men who are the stoutest warriors of to-day, may be 
cut down by the common leveller, death, — on the mor- 
row, in their places, will rise up other soldiers, who, 
girding on the armor of those who '' have fought the 
good fight," will enter with fresh vigor into the cause 
of our just war. And thus shall man follow man, and 
army follow army, until our malignant and hated foe 
shall be entirely exterminated, and driven from the 
earth ; and man shall every where rejoice in our great 
deliverance. 

We have been recently called upon to mourn the loss 
of one who, for many years in evil and in good report? 
has stood by our side and battled in our cause. One to 



442 LIFE OF 

whom we have looked for the strength of his arm, and 
the wisdom of his counsel. One whose heart, when 
any good object was to be accomplished, was ever in 
the work. Yet who made this, our cause, only second- 
ary to the immediate cause of his Divine Master. I 
have known many men in my day, and I have some- 
times studied character, and when I find sterling virtue 
and manly worth — where I find practice following pre- 
cept, when I find the mouth speaking from the heart, 
and the heart filled with a love of the attributes of 
heaven, and all these qualities combined in a single 
man, I feel that God has indeed made man but a little 
lower than the angels. And sometimes such men do 
walk the earth to guide and direct us. 

Such a man was Martin Cheney ! — We may indeed 
say of him ; ''His life was gentle, and the elements so 
mixed in him, that nature might stand up and say to all 
the world, This is a man." 

Martin Cheney gave the best proof of his moral 
greatness by conquering himself, and having gained 
the mastery of his worst enemy, he enlisted for the 
benefit of the world. He was, in his youth, addicted 
somewhat to the use of ardent spirits, but in the early 
days of the Temperance reformation, he was committed 
to its principles, aud has ever since labored manfully to 
save his fellow men from the disgrace and ruin which 
so surely follow a life of intemperance. His own expe- 
rience had been told, and retold, long before the asso- 
ciation of Washingtonians was known, and his mild, 
though zealous entreaties led many hearts from dissi- 
pation to sobriety. 



MARTIN CHENEY. 443 

Mr. Cheney was, for some years, the President of the 
State Temperance Society, and in that capacity he 
served the cause faithfully and with much satisfaction 
to the people of the State. But affairs did not suit him. 
It was in the lonely walks of life that he loved to labor, 
it was in the elevation of his fellow men he found his 
chief pleasure. The great delight of his life was in 
following the precepts of Him whose cause he served, 
^Hn going about doing good.^^ Hence his great anxi- 
ety for the spread of the principles of Temperance. 

May his mantle fall on the form of one as faithful, 
and a like zeal for our noble cause animate the hearts 
of the many friends, whom he has left to mourn his 
great loss. 



[From the (Pawtucket, R. I.) Business Directory of Jan. 17.J 
CHARACTER OF MARTIN CHENEY. 

The following is a substantially correct report of the 
remarks of the Pastor of the Freewill Baptist Church in 
this place, last Sabbath morning, in relation to the 
recent death of Mr. Cheney : — 

"Help, Lord ; for the godly man ceaseth ; for the faithful fail from 
among the children of men." — Psalms xii : 1. 

Mr. Williams remarked that probably the text origi- 
nally referred to the apostasy of those who were or were 
supposed to be godly. But as the loss of salutary influ- 
ences is in that case similar to the loss when godly men 
die, there is an appropriateness in using it in relation to 
the death of the godly. In this sense it is peculiarly 



444 LIJTE OF 

appropriate in respect to the recent decease of Martin 
Cheney. 

1. He was eminently godly in the purity of his pri- 
vate life. As a man, a friend, a father, a Christian, his 
private character was unstained. Though the earlier 
part of his life was somewhat recklessly devoted to sin^ 
ful indulgences ; yet from the moment that he became 
a Christian, he was a pattern of private and personal 
virtues. Many were ardently and often bitterly op- 
posed to his sentiments, and some would gladly have 
availed themselves of almost any means to overthrow 
his influence, still his private character was never as- 
sailed. All who knew him in his private life were 
constrained to feel that few men ever possessed a greater 
share of that purity which is so prominent an element 
of godliness. 

2. Godliness was eminently manifested in his devo- 
tion to principle. To him religion and the religious 
life were not the results of impulse, but the practical 
developments of truth. He was devout, not from the 
selfish motive of the pleasure of devotion, but because 
devotion was right — because it ennobled the heart and 
character, by bringing them into harmony with right- 
eousness and the divine will. Hence his religious con- 
duct never depended upon the caprice of feeling. How- 
ever his sensibilities might have been for the time af- 
fected, his constant aim was to do, and do only, what 
was demanded by principle. There was theirefore only 
one way to affect his life. Convince him that he was 
wrong, and from that moment his conduct was changed. 
In him there was nothing of approving the right and 
still pursuing the wrong. Hence, 



MARTIN CHENEY. 445 

3. He was eminently godly in exemplifying Christian 
principle. His independence and boldness in maintain- 
ing and practicing what he deemed to be right are pro- 
verbial. No matter how contrary to his own former 
convictions or practice, no matter how utterly opposed 
to the convictions or practice of society and those around 
him, so soon as he deemed any sentiment to be right, he 
at once proclaimed his adherence to it. Nor did it mat- 
ter how much personal sacrifice might be demanded of 
him, in consequence. If he appeared likely to lose 
place and even influence thereby, it still failed to affect 
him. He had much of the spirit of Luther when he 
would go to Worms, " though there were as many devils 
there as tiles on the houses." 

There was moreover little or nothing of pride of 
opinion in his character. He never seemed to be at all 
hindered from embracing a new opinion because he 
might have already committed himself to the expres- 
sion of a different sentiment. Hence he was among 
the first to listen to the arguments in favor of the in- 
violability of human life ; and when he thought them 
to be sound, he did not hesitate to disavow his former 
sentiments, and repudiate everything — even civil gov- 
ernment itself — so far as it involved the taking of 
human life. And so of other things. However firmly 
we may be convinced that in some respects he was 
wrong ; yet we cannot but respect the godly integrity 
that shuns no necessary sacrifices in order to uphold 
what it deems to be right. It is an element of godli- 
ness that few possess in so eminent a degree as did ha 

whom we mourn to-day. 
38 



446 LIFE OF 

4. Godliness was strikingly manifested in the single- 
ness and earnestness of his purpose. Conscientious- 
ness was a prominent feature in his character, and a 
ruling principle in his life. It always governed his 
other faculties, and led him sternly to question the pro- 
priety of every step he proposed to take. However 
solicitous he might be for the success of any favorite 
measure, he never indulged in sly, underhanded deal- 
ing. Possessing a shrewdness and tact that would be 
likely to betray him into the arts of management, still 
he invariably spurned every advantage that was not 
gained by the dint of straight-forward effort. But that 
effort was always in earnest. Whatsoever his hand 
found to do he did with his might. His was no indo- 
lent or wavering disposition. His sentiments never 
lay dormant in his mind. They were living, actings 
earnest things ; and hence he seldom failed of ac- 
complishing his purpose. His language, his voice, his 
gestures, his eyes, his countenance, all told that he 
spake from deep, honest and earnest conviction ; and 
such speech is seldom ineffectual. He repudiated all 
seeming that was not also real ; and when Martin 
Cheney spoke we all knew that it was the sincere, un- 
disguised and straight-forward sentiment of his bead 
and heart. 

5. Added to all this was the light and glow of an 
uncommon intellectual ability. Self-educated he in- 
deed was ; and yet he was an intellectual giant. No 
one ever came in contact with him without finding a 
demand for his mightiest energies. His perceptive 
and analytical powers perhaps predominated ', and hence 



MARTIN CHENEY. 447 

he was quick to detect and ready te expose a fallacy in 
an opponent. Hence, too, he was impatient of the 
pen. His perceptions would not wait its toilsome mo- 
tion. He studied closely and serutinizingly ; but left 
behind him little of his pulpit thoughts — save in the 
form of brief skeletons. We remember one of his 
analytical efforts in this house. His theme was the 
" Beauty of Christ." We were somewhat familiar 
with the best definitions of beauty, given by Burke and 
others ; but so far did he, to our conceptions, surpass 
them all, that we felt as if we had never heard a fitting 
definition of it before. 

But he is gone. The world, the church, the de- 
nomination with which he was connected, have suf- 
fered a great loss. At our approaching (Quarterly Meet- 
ing there will be a place vacant that none of us can 
fill. We never failed of seeing him at our quarterly 
gatherings — ^but he has attended for the last time. We 
shall see him no more, until we meet him at the judg- 
ment seat of the Eternal. How appropriate now to 
turn to the mercy seat and say : — " Help Lord ; for the 
godly man cease th ; for the faithful fail from among 
the children of men." 

The speaker concluded with some remarks in rela- 
tion to the necessity of the divine assistance, and the 
manner in which it should be sought to compensate us 
and the world for his loss. 



448 LIFE OF 

[Extracts from a Discourse preached in the Roger Williams Church, 
Providence, January 11th, 18527 entitled the " Elements of Great- 
ness :" Bv Eli Noyes, D. D.] 

" Know ye not that there is a prince and a great man fallen this 
day in Israel V" — II. Sam. iii. : 38. 

* # * * # # 

A HUMAN MIND, possessiog many elements of great- 
ness, has just left us for the spirit world. That mind 
was great ; for it did, in many of its attributes, bear a 
faint image of the Infinite mind. No one who was at 
all familiar with Martin Cheney can refrain from saying 
that, in his death, a great man has fallen in our modern 
Israel. 

Many of my hearers have been acquainted with Mr. 
Cheney much longer than myself, — have seen much 
more of him, and have more frequently listened to his 
valuable instructions than it has been my privilege to 
do. But during the time of our acquaintance I have 
tried to study his character ; and the more I examined 
it the more I respected it, till, at length, my respect 
almost amounted to a kind of adoration. Though, from 
motives of prudence, sparing of my praise to his face 
and to his intimate friends, yet I felt that I had his con- 
fidence and love — I know that he had mine. I love to 
speak of him ; a recollection of his excellences awakens 
in my soul higher and holier motives ; and while I refer 
to some of the elements of greatness which made up his 
character, I shall speak from my own personal acquaint- 
ance with the man. 



MARTIN CHENEY. 449 

Do not suppose that I intend to pay him a tribute 
of unmingled worship. Were the good man himself 
present, he would be the first to rebuke me for such a 
spirit of servility. He had his errors in judgment and 
in practice, or at least I thought so ; but when we dis- 
agreed we soon came to a mutual understanding of the 
fact, and it did not mar our christian feeling toward each 
other. 

In recounting some of the elements of greatness in his 
character, I shall first of all notice his Individuality. Mr, 
Cheney was himself ^ and no one else. Some men en- 
tirely lose their personal identity in the society to which 
they belong ; and the most of persons receive such a 
denominational stamp, that their peculiarities as indi- 
viduals are in part lost ; — what one is in his sentiments, 
habits of thought, tastes, tones of voice, and even phy 
siognomy, so, to a great extent, are all the rest. So 
distinct is the impression made by the respective sects, 
that we can almost always detect a man by his address, 
and not unfrequently by the very expression of his 
countenance. 

There are, however, men who have no particular 
family likeness to any denomination. There is nothing 
in their features, gesticulation, tones of voice, habits of 
thought, or any thing else, that would lead you to rank 
them with one sect rather than with another. Such 
were Robert Hall, John Foster, Chalmers, Channing, 
and Olin, and such, in the Freewill Baptist denomina- 
tion, was Martin Cheney. I do not mean to say that 
he had no doctrines which gave him a stronger affinity 
38* 



450 LitE OV 

for one denomination than for another. He had. 1 
do not mean to say that he had no denominational pre- 
ferences. He had ; and they were strong. I have 
often heard him remark that he thought his views 
accorded more fully with those of the Freewill Baptists 
than with those of any other sect ; and I believe his 
church has as marked a denominational character, and 
their denominational preferences are as strong, as those 
of any church in the land ; but as far as appearance 
and habits were concerned, Mr. Cheney had no denom- 
inational tinge. He looked, he talked, and he acted in 
the main like other men ; but the moment you strike 
upon any thing that specially appertained to his charac- 
ter, you will find it emphatically his own Mr. 

'Cheney was himself without either effort or resistance. 
He never seemed to pride himself in being unlike his 
associates, and yet he, unconsciously to himself I think, 
-maintained a personal identity that rendered him as 
acceptable to one class as to another. 

Mr. Cheney was not a man of liberal education. He 
made no pretensions to literary or classic lore ; but, after 
all, he was educated. He was a close student of books, 
^men and things ; though he prosecuted his studies under 
'his own guidance. His thoughts were to a great ex- 
ftent of his own manufacture, and he kept the mould in 

-which ^hey had been run for future use A large 

^share of his information he received from conversation. 
Not from borrowing the ideas of others, but from ana- 
lyzing them and recasting them in his own mould, in 
^eonnection with his own thoughts. 



MARTIN CHENEY. 451 

After a long discussion in a Ministers' Meeting or a 
(Quarterly Meeting, I have often known him to balance 
the arguments, gathering the good and casting the bad 
away, with a keenness of perception and discrimination 
which I have seldom known to be equalled. 

To him belonged great independence of thought. 
He claimed liberty of thought and of speech in a very 
high degree, both for himself and for others. He was 
often heard to say that one might as well eat for him 
as to think for him. This trait of character led to great 
candor in the discussion of opposing sentiments. I 
shall never forget the time when I came to give a mis- 
sionary discourse in his church. It was just after some 
serious difficulties, which had existed between the two 
(Quarterly Meetings with which we were respectively 
connected. The battle had been fought with too much 
asperity on both sides. Mr. Cheney's feelings were 
strongly enlisted on one side, and mine were as intensely 
enkindled on the other. But when I came under his 
roof he exhibited a noble-spiritedness, and an affability 
and kindness not to be met with in every opponent. 
He was not only kind but really congenial. Being 
requested to give an Anti-Slavery discourse in the 
evening, I took occasion to say to him that I should be 
under the necessity of giving utterance to sentiments 
which would be opposed to his views; believing as I 
did in the propriety of swearing to protect the Consti- 
tution of the United States, and the duty of maintaining 
human government though at the expense of human 
life. Never shall I forget the dignified look and the 
heartfelt earnestness with which he said, — "Brother 
Noyes, you can feel just as much at home in the 



452 LIFE OF 

expression of your honest convictions of truth in my 
pulpit as you feel in your own." The expression evi- 
dently came from the heart, and I enjoyed the most 
unrestrained liberty in giving the freest expression to 
my views ; while he, at the close, with great cordiality, 
assented to the general sentiments of the discourse, and, 
in relation to the points to which he took exception, 
simply remarked that the people well knew that his 
views differed from mine, but he was nevertheless glad 
that the opposite side of the question had been so fairly 
represented. This was one of the incidents in my 
history which I thought worth remembering. 

He had all confidence in the truth, and believed it 
safe to follow it wherever it might lead. 

In debate he asked nothing for dignity of office, supe- 
rior abilities, or for gray hairs. If any respect was 
yielded for these things, he evidently regarded it as a 
mark of good breeding in his opponent, though he dis- 
dained to lay claim to such respect. He acted on the 
principle that, if his office, knowledge, or age gave him 
the advantage over his opponent, that advantage con- 
sisted solely in enabling him the more effectually to ex- 
hibit the truth. We seldom meet with a man Avho has 
a stronger antipathy against opposing dignity of office 
to talent or to truth. 

Though he placed but little value upon appearances, 
and never aimed to be dignified, yet he was dignified 
without effort. No man could ever lay bis hand upon 
the shoulder of Martin Cheney unless he intended to 
do a mean act. There was something in his very as- 



MARTIN CHENEY. 453 

pect which seemed to say, — '' Approach me not with 
low and vulgar familiarity." He received strangers with 
proper courtesy and cordiality, but with no vulgar fond- 
ness. It was in the Spring of 1842, that I first became 
acquainted with Mr. Cheney, which was at his own 
home. I called upon him as a Foreign Mission Agent, 
and his dignified though perfectly affable deportment 
made a deep impression upon my mind ,• and I then re- 
ceived a high opinion of his talents and his piety, which 
I have had no cause to change. Since that time we 
have been more or less intimately associated, but never 
have I discovered any of that familiarity which would 
have led him to trust any part of his reputation in my 
hands. I was never such a confidant with him, and I 
doubt whether he had any such confidants. 

Another distinguishing trait in the character of Mr. 
Cheney, and which, in a peculiar manner, exhibited 
greatness of soul, was his strenuous adherence to and ad- 
vocacy of the cause of liberty. Oppression in all its forms 
he detested, whether it consisted in the irresponsible 
authority maintained by the master over the down trod- 
den slave, the unjust usurpation of government over the 
individual conscience, or the self constituted authority of 
Quarterly Meetings to dictate to churches or to annul 
their action. *#**** 

Christian firmness was a distinguishing trait in his 
character. From the time when he first embraced the 
truth, he continued steadfast unto the end. Some, in- 
deed, were ready to predict he would not hold out a 
month ; but years passed away and found him steady to 
his christian purpose, until, at length, every enemy des- 



4M LIFE OF 

paired of his halting. The truth as it is in Jesus fed 
and fired his soul, and buoyed up his spirit against all 
opposition. No obstacles could dishearten him, gold 
could not buy him^ flattery could not inveigle him, hon- 
or could not bedazzle him, and hell could not intimi- 
date him. 

" From strength to strength, from grace to grace, 

Swiftest and foremost in the race, 
He carried victory in his face, 
I He triumphed as he ran." 

His worst enemies whom he has often beaten, if pos- 
sessed of a spark of generosity, will honor the memory 
of so noble a specimen of humanity, who was so un- 
compromising in his principles, and who so rigidly ad- 
hered to what he believed to be right. 

The benevolence of our honored friend was large. It 
was seen in his sympathy for the slave, the heathen, 
the poor, and all the distressed ; and though his face 
was set against all sin, yet he never manifested any in- 
clination to crush the erring, or to hedge up the way 
to prevent the vilest sinner from returning to the path 
of rectitude. 



But caution was the most prominent trait in Mr. 
Cheney's character. True, many thought him rash 
and hasty, but never was there a greater mistake. He 
was the very incarnation of cautiousness. His being the 
only preacher in Olney ville for so many years, he owed 
in a great measure to his cautiousness. True, he was 
accustomed to make some tremendous bounds, but he 
always struck right side up on terra firma. He would 



MARTIN CHENEY. 45§ 

examine with candor and patience every subject that 
came up, whether good or bad ; and sometimes I have 
thought he would spend more time in the examination 
of a subject than it was really worth ; but he was one 
of the very slowest of men to commit himself that I 
ever saw. Sometimes he has been seen in a position 
where it seemed that he would be obliged to commit 
himself to what would very likely prove to be error, 
but he has always escaped the rocks and the break- 
ers. 

# # # # * 

He continued steadfastly to the end in the christian 

faith. A few weeks before his death, he spoke 

to me as a dying man. To my question, if he found 
the gospel which he had preached while in health to 
be his support on the sick bed, he replied substantially 
as follows. " I have no fears. I doubt not God will 
take care of me. True, I do not believe in all respects 
just as I did when I commenced preaching. I think I 
have been receiving light all the way along, yet I am 
firm in the belief that God so loved the world that he 
gave his Son to save all who will believe. I do not 
profess however to know all about God or Christ, or to 
have a full understanding of what Christ has done for 
the salvation of the world. But this much I do fully 
believe, that all who from their own free will make 
Christ their trust, will be saved, and I see no chance for 
the rest. Some believe Calvinism, and others believe 
Universalism. I believe neither, but think we must be 
saved, if saved at all, through voluntarily trusting in 
Christ. 



456 I'IFE OF 

When I remarked that I wished I could do some- 
thing for him, he replied : — '' It would gratify you, no 
doubt, but you cannot. Pray for me — that is all you 
can do. I would like to get rid of this sickness if it is 
the Lord's will ; but I have no anxiety." 

All things considered, Martin Cheney was the 
noblest specimen of humanity we have yet lost from 
our ministry. His loss will be deeply felt in the de- 
nomination, and through this whole State where his in- 
fluence was so extensive. We, as a church and congre- 
gation, shall greatly miss his instructions and friendship. 
But more especially will his loss be felt by that church 
which has been witness to his entire christian life, and 
to which he has sustained the relation of an affection- 
ate pastor from the time of its organization. May God 
give them grace to bear their affliction, and send them 
a pastor after his own heart. 

His presence will no more honor our (Quarterly 
Conference, where we were accustomed to join with 
him in prayer and in friendly debate. Some of us 
did, it is true, disagree with him on certain points, 
and our discussions have from time to time been warm ; 
but in respect to them and to him I would adopt the 
language of another, uttered in relation to the late 
venerable Professor Stuart, who fell on the self same 
day with our lamented Cheney. 

" The ardor of discussion pauses solemnly before 
the grave. Those heats of feeling which controversy 
may have generated, melt into a milder and more re- 



MARTIN CHENEY. 457 

fulgent tenderness, as we meditate on the excellence 
which death renders lustrous. And it may well make 
heaven more lovely to us, as we remember how many 
are yearly and monthly passing thither ; to lose all 
errors beneath the blaze of God's truth ; to drop every 
temptation with the body which is dissolved ; to be 
purged from all frailty in the fulness of the manifesta- 
tion of the divine love ; to unfold every grace and to 
perfect all knowledge in the serene and perfect glory 
which spreads forever overhead. To that great com- 
pany may God bring us in his good time." 



[Resolutions passed hy the Rhode Island Quarterly Meeting Con- 
ference, at its session in Providence, January, 1852.] 

Resolved, That this Quarterly Meeting Conference most sincerely 
and deeply feel the loss of our highly esteemed friend and brother, 
the Reverend Martin Cheney, whose presence animated, whose coun- 
sels directed, whose sympathy cheered, and whose bold advocacy of 
the truth so often encouraged us in these our Quarterly Sessions ; and 
we unite in thanksgiving to the great Giver of all good, that we have 
so long enjoyed the inestimable aid of so valuable a helper in the 
gospel — for whose memory we shall ever cherish the highest Christian^ 
regards. 

Resolved, That the whole Christian church, but more especially the 
body with which he was immediately connected, together with the 
community in general, have sustained a great loss in the death of 
this eminent servant of Christ. 

Resolved, That we tender to his afflicted family, and to the church 
of Avhich he was pastor, our heartfelt sympathy, and our earnest 
prayer for Divine support in this, their sad bereavement. 

Resolved, That we appropiiate some time during the present session 
for prayer and conference, with special reference to this serious 
affliction ; and that a sermon be preached at the next session of the 
Quarterly Meeting, commemorative of the character of our departed' 
brother. 



458 LIFE OF 

[In conformity to one of the above Resolutions, 
Rev. James A. McKenzie was appointed to deliver a 
discourse on the Life and Character of Mr. Cheney, be- 
fore the duarterly Meeting, at its session in May fol- 
lowing. Circumstances preventing his attendance at 
that time, the discourse was delivered at its session in 
Foster, R. I., August 18, 1852. The following are 
extracts from that discourse.] 

" That ye be not slothful, but followers of them who through 
faith and patience inherit the promises. — Heb vi. : 12. 

My first personal acquaintance with Brother Cheney 
was in North Providence, at the Cluarterly Meeting, 
in January, 1832. He had just buried his second wife, 
but, with his heart torn, he was at the (Quarterly Meet- 
ing to preach Christ Jesus the Lord, and fill his place 
as a member of that body. Unknown to each other, 
three ministers in succession preached from the same 
text at this meeting. Unknown to each other I say j 
for when the first preached, the other two were absent ; 
when the second preached the third was absent ; and 
it was only when the third preached that the whole 
three were present. I was the first. Brother Cheney 
the second, aud Thomas Williams the third. The text 
was ; '' For the love of Christ constraineth us ;" and 
we all felt as the text saith. From that time Cheney 
and myself became intimate, and our regard was mu- 
tual, dear, and strong. 

He was a man of christian hospitality. The best he 
had, all that came to him in the name of the Lord 



MAKTIN CHENEY. 459 

were welcome to ; and they were made to feel so. He 
was never ashamed of his poverty in the first part of 
his ministry, nor ever made it an excuse for turning 

any away He has told me that he felt 

thankful to God when he had a coat the worse for 
wear, and other clothes of the same description, given 
him. As poor as he then was, he devised liberal things ; 
and if the loaves were of barley and the fishes little 
and few, he used what he had as the Lord's steward. 



The first time I went to his house, his little mother- 
less babe, wasted to a skeleton, lay in the cradle ; our 
venerable and beloved sister — Mother Kelley — (now 
dead) whom he had engaged as housekeeper, with a 
countenance like Stephen's when it appeared as an 
angel's, sat by the sick ; and Brother Cheney, with a 
hopeful sadness, as if faith pierced the dark cloud that 
hung over him, and saw beyond a clear sky and perpet- 
ual sunshine, received and welcomed me to his home. 
He has often said to me, " You live in the past as well 
as the future — I live only in the future." Hope was 
ever with him. 

He early saw and felt the deficiency in the system 
and operations of the Connexion and the (Quarterly 
Meeting as to the rights and dues of the ministry. He 
took up the subject, and wrote and published a circular 
letter or tract on the support of the ministry, urging it 
as the due of the minister as the servant of God and 
of the church. And this he did at a time when the 
naming of such a thing exposed the minister to the cry 
of, *' hireling, hireling j a wolf in sheep's clothing ; 



460 LIFE OF 

seeking the fleece and not the flock ; after dollars and 
cents and not after souls !" 

It was enough for Brother Cheney to see a thing 
wrong for him to throw himself in the front of danger, 
hostility, and power, to oppose it ; and see a thing 
right for him to adopt it and identify himself with it, 
never hesitating, halting, or turning back in view of 
the sacrifices which such a course would call him to 
make, or privations it would call him to endure. " If 
it is right I am in for it, with all its consequences ; If 
it is wrong I am against it, cost me what it may in op- 
posing it," were the declarations of his heart, tongue, 
and conduct. 

Intellectually he was great, comprehensive, and fruit- 
ful Among the attendants upon his min- 
istry for years, were found some of the most vigorous 
minds — lawyers, senators, and statesmen, who always 
listened to him with reverence and satisfaction 

He seized upon truths clearly, rationally, and de- 
cisively ; he prepared himself by observation, reading, 
and reflection to exhibit and defend and press home 
what he judged to be true on every subject connected 
with the religious interest of the church and of the 
world. And religious interest, in his judgment, in- 
cluded everything affecting man mentally, morally, 
physically, and socially. With him, four R's went as 
other three R's went with John Ryland ; who said a 
sermon was not a gospel sermon unless it had the three 
R's Ruin by sin. Redemption by Christ, and Re- 
newal by the Holy Ghost. So Brother Cheney seemed 



MARTIN CHENEY. 4^|^ 

to think no sermon was complete, unless it embraced as 
topics, inferences, or consequences, temperance Reform, 
anti-slavery Reform, moral Reform, and Reform from 
war, violence, and all wickedness. When he gave his 
mind to a subject he seemed to lay hold upon it and 
master it at once ; as has appeared on various subjects 
of local or general interest, on many points of doctrine 
and practice, and questions of morals. Whether in ser- 
mons, lectures, conversations, or discussions, he ever 
seemed perfectly at home. Whoever was his oppo- 
nent in discussion, whether the scholar of high literary 
grade, or the divine of high titular distinction, or the 
man of ordinary sense and attainment, they, without 
exception, acknowledged his ability by their subsequent 
friendship or malignity 

With all the readiness with which Brother Cheney 
seized upon truths, he would look about and over and 
under and through a subject before he declared himself; 
but when he did so, you and all others knew where to 
find him. There were no inuendoes, no double enten- 
dres, no statements or observations that might be taken 
either way ; when he spoke he could be taken but one 
way, and that was just the way he meant. 

He was never obstinate or dishonest in a 

mistake, and never did a thing, right or wrong, only as 
he thought it right and that so he ought to do. Convince 
him it was wrong, and he was ready to recall it. 

He had the heart, the mind, the spirit of a true 

christian and servant of Jesus Christ. He never took 

state from the greatness of his ability, his prominency 

before the public, or the superiority accorded him by 

39* 



462 LIFE OF 

the voice of friend and foe. He ever felt that he was 
a brother among equals, and that their rights were as 
sacred as his own — they were one and the same. This 
was his doctrine — this he designed should mark his 
conduct. But his temper was hot. In the heat of dis- 
cussion, keen, harsh, or perverse argument in opposition 
to his position, would send the purple flashing to his 
whitening locks. And I have found in him what 
seemed a lingering dislike of the person exhibiting such 
tact or opposition to him ; and I used to talk with him 
about it when we would be together by ourselves, 
walking or in bed. I would tell him that he plead for 
freedom of thought and expression for himself and oth- 
ers, and for him to come down like a thunderbolt on a 
brother who differed as honestly from his position as he 
stuck to it, and think less favorably of an opponent be- 
cause of this honest difference, was not doing as he 
-taught, or as he would be done by ,* and with all the 
"meekness of a loving, gentle, little child, would he ac- 
knowledge the wrong, and say he would try to guard 
against it. And at the close or returning from a Quar- 
terly Meeting, he would say to me, " I watched myself 
and guarded my feelings ; don't you think I am improv- 
ing ?" I would tell him, '' Yes ; but go on to perfec- 
tion, and not lay again the foundation of repentance 
from dead works." And thus did we confer together. 
* * * # * 

He was a devout man ; a man of prayer, family, so- 
cial, and secret. It was not lip work without the heart ; 
but it was heart's desire and prayer. He loved to pray, 
to hear prayer, and join in it. And in it, when his last 



MARTIN CHENEY. 4^3 

sickness depressed and held him down, he told me he 

found great liftings up to God and joy 

He said to me, " I feel that I am in the hands of God j 
if it is his will that I recover, it is my choice ; but if it 
his will that I should die, I am resigned. His will be 
done." 

He was laborious in his ministry. He fulfilled his 
engagements in his own pulpit and church with dili- 
gence and zeal. He preached often at funerals, lectured 
often at home and abroad on religious and moral ques* 
tions, and was often and unwearied on the platform in 
the meetings for the discussion of great moral topics, in 
Providence, Boston and elsewhere ; and seldom failed 
to attend the Ministers' and (Quarterly and Yearly Meet- 
ings in this State and in Massachusetts; and, when 
there, whoever excused himself from labor. Brother 
Cheney never did it. Not but that he delighted to 
listen to others, but he had no heart to sit still because 
others had no heart to bestir themselves. Of him in 
truth it may be said, " In labors more abundant." He 
never excused himself from any needful work, however 
thankless, and there was a good deal of that which he 
was called to do, and he did it. He never let ease, re- 
creations, excursions, or secular considerations take 
him from his work ; but every thing succumbed to his 
duty to God and man, as a disciple and minister of Jesus 
Christ. 



Cheney, like Abel, brought the best and all he had — 
which was himself — and, through faith, offered it a liv- 



464 Lii^-E OF 

ing sacriiicej holy and acceptable to God ; like Enoch 
he walked with God, and had the testimony that he 
pleased him ; like Noah, moved by God, he built an 
ark for the saving of his house and hundreds more, and 
so proved himself an heir of the righteousness of faith ; 
like Abraham, Isaac and Jacob, he acknowledged him- 
self a sojourner on earth, and shone as a light in the 
world ; like Moses he forsook Egypt, and sought to 
bring the church with him, not fearing the wrath of 
Rumsellers, Slaveholders, Lickspittles, or Aristocrats ; 
like Gideon, Samson, Jepthah, and David, he was ready 
to meet and battle the enemies of God and the truth in 
every way which God directed ; and like Samuel and 
all the prophets and the apostles, he shunned not to de- 
clare all the counsel of God, nor kept back any thing 
that was profitable to men — saints or sinners. He be- 
lieved what they believed, and like them through faith 
and patience now inherits the promises. 

A year ago and he was with us in Quarterly Meeting ; 
but he has gone. We have seen his face and heard his 
voice for the last time on earth. His death has made 
a great breach among us. God gave him in goodness 
and took him in mercy. A great, good man has passed 
away from us, and we are bereaved. But he served 
his generation ; and having done that by the will of 
God, he fell asleep. He has been useful ; the good he 
has done will live and be increasing when his name 
shall have faded from human recollection. Blessed are 
the dead who die in the Lord ; they rest from their 
labors, and their works do follow them. Thanks to 
God who gave us such a brother, friend and yoke- 



MAETIN CHENEY. 405 

fellow, and continued him so long ; and though he is 
now absent from us, he is present with the Lord, both 
ours and his. 



[Letter from the Church at Olneyville, to the Rhode Island Quar- 
terly Meeting, held in Providence, January, 1852.] 

January, 20, 1852. 

Dear Brethren : — We come before you with sad- 
ness : for we are in deep affliction, on account of the 
death of our much loved pastor — who departed this life 
on the 4th instant. 

Elder Martin Cheney has been with us from the 
commencement of his ministerial work, and from the or- 
ganization of our church, which was in the year 1828. 
During all this time he has been steadily laboring for 
our interest and the good of this community. 

We have ever found him faithful to his mission, as a 
servant of Christ, and always ready to defend the right 
at whatever hazard. 

He has grown old in our midst, and we found him 
wise in counsel, prompt in action, and had learned to 
regard him as really a Father in Israel. 

He lived not alone for us, but for all the human race : 
for he recognized the doctrine of the Fatherhood of 
God, and the Brotherhood of Man. 

He has ever preached to us the whole gospel ; applying 
its principles, as he understood them, to all the practices 
of men. 

But he has gone. We shall hear his voice no more. 



466 LIFE OF 

We must go to the house of worship, and not find him 
in our pulpit, to preach to us the precious words of 
Christ's gospel. We shall attend our church and cov- 
enant meetings as before, but he will not be with us, to 
give that counsel and encouragement which he was 
accustomed to do. When we attend your meetings, as 
we do by our delegates to-day, we shall not behold 
him as we have been wont to, engaging with so much 
interest in your proceedings. 

But although he is gone, and we most deeply feel 
our loss, we are not in despair. But by the grace of 
God, we will go forward in our work, until we, like 
him, shall have 'honorably run our race and finished our 
work. 

In behalf of the Olneyville church, 

Yours in affliction, 

D. R. Whittemore, 

C. S. SWEETLAND, 

Committee. 



[Extract from a letter sent by the Olneyville Church to the Quar- 
terly Meeting, held at Scituate, in May, 1852.] 

But while we address you, our minds dwell with 
special interest on our great affliction. It is known to 
you all that our Pastor has left us for a home with his 
divine Master and Savior in the spirit world. 

We loved our Pastor, for he first loved us. He, as 
the friend and servant of Christ, and as our friend, had 
been with us for many years. Yes, during all the ever 



MARTIN CHENEY. 467 

changing scenes of our lives, in health and sickness, 
prosperity and adversity, joy and sorrow, in early youth, 
at the bridal altar, and when death has taken our parents, 
brothers, sisters, companions, and children from us, our 
Pastor has been with us. He pointed us to the Lamb 
of God that taketh away the sins of the world ; and 
told us that Grod so loved the world that he gave his 
only begotten Son, that whosoever believeth in him 
should not perish, but have everlasting life. He bowed 
with us when we prayed for mercy, and rejoiced with 
us when we submitted to God and found Christ precious 
to the soul. He led us into the baptismal waters, and 
gave us the hand of fellowship when we covenanted 
with God and the Church to live and die Christians. 
We partook of the symbols of Jesus' broken body and 
poured out blood — broken and poured out by his hands 
which are now cold in the grave. He always sympa- 
thized with us, and was ever anxious to promote our 
interests, — physical, mental, moral, temporal, and eter- 
nal. 

We knew not his worth nor how much we loved him 
until he was taken from us. But the remembrance of 
him is dear to us. With the deepest interest shall we 
remember him and his labors of love, so long as these 
hearts shall throb with life. We shall think of him in 
our Sabbath services, in our recreations and pleasures ; 
but especially at the house of mourning, in times of 
sickness and death. 

We remember with peculiar pleasure the moral purity 
of his life. From his first profession of the Christian faith 
he never faltered — was never convicted of a crime. He 



MS i^i^E OF 

was ever honest, upright, and pure in all the walks of 
life ; and for years none attempted to oppose him by 
even hinting at anything immoral in his conduct toward 
his fellow-men. The whole people, virtuous and vicious, 
join in the acknowledgement that he was an honest 
man and a christian, if there was ever one. 

We remember with high satisfaction his true inde- 
pendence of character. He was emphatically the servant 
of God, and recognized his direct responsibility to him ; 
and therefore acknowledged no rightful power in man, 
the Church or State, to repeal, suspend, or modify the 
law of love — the law of Christ. In all his preaching 
and acting he refused to flatter or succumb to popular 
opinion ; yea, even in his own church ; for he was 
always in advance of the church as well as of the com- 
munity in the reforms of the age. We followed after 
him in the Temperance struggle, and in opposition to 
War, and the great conflict with Slavery. 

We fondly cherish the memory of his frankness and 
honesty; for we never found him speaking different 
things to different men. All knew his opinions and 
positions by his words. He was just what he appeared 
to be, and always meant just what he said. 

His doctrines were just what he preached and argued 
at home and abroad. 

We cherish the remembrance of his principles, which 
we consider the real doctrines of the gospel ; and espe- 
cially his opposition to Slavery, Intemperance and War, 
and his advocacy of honesty and benevolence in all the 
walks of life — all founded upon the higher law — the 
law of God. 



MARTIN CHENEY. 469 

We hope that the principles of freedom which he ad- 
vocated will triumph, until all, like him, shall believe 
in free soil, free men, free speech, free trade, free will, 

free communion and free salvation 

In behalf of the Church, 

C. S. SWEETLAND, Clerk. 



To the surprise of almost every one, Mr. Cheney's 
Will revealed the fact that, though his salary had al- 
ways been moderate, he had so economized as to leave 
nearly three thousand dollars for the use of his family — 
a provision which reflects credit on himself, and af- 
fords them a relief whose absence it would be a hard- 
ship to endure. 



Soon after Mr. Cheney's death, a meeting of all who 
felt an interest in the object was called to consider the 
propriety of erecting a suitable monument at his grave. 
Such a testimonial was unanimously voted of the value 
of one hundred and twenty-five dollars; and a Com- 
mittee was appointed to superintend the erection ; and, 
in a short time, it was standing above his dust. The 
design is simple, chaste and peculiar. Including the 
base, the whole height is about six feet. The shaft is 
of fine marble, and, at the base, is about two feet square. 
The shaft is surmounted by a plain capital, forming a 
small tablet, and on this — crowning the whole — rests a 
Bible. The shaft is inscribed as follows : 
40 



470 LIFE OF 

[east side.] 

'OUGHT A G0( 
I HAVE FINISHED MY COURSE ; 



I HAVE KEPT THE FAITH. 
2d TIM. IV. : 7. 



7? 



[south side.] 

HE WAS A WARM PERSONAL FRIEND ; 

A KIND HUSBAND J 

AN AFFECTIONATE FATHER ; 

A STRONG ADVOCATE FOR LIBERTY AND HUMANITY ] 

AND A FAITHFUL SERVANT OF GOD. 



[west side.] 

ELDER 

MARTIN CHENEY. 

BORN IN DOVER, MASS., AUG. 29, 1792 ; 
ORDAINED TO PREACH 

APRIL 28, 1825 ; 

WAS INSTALLED PASTOR OVER THE 

riRST FREE WILL BAPTIST CHURCH AND SOCIETY, 

IN OLNEYVILLE, 

AT THEIR ORGANIZATION, 

NOV. 7, 1828 ; 

AND CONTINUED SUCH UNTIL HIS DEATH, 

JAN. 4, 1852. 

HIS LAST WORDS WERE, " I HAVE A HOPE THAT 

ENDURETH UNTO THE END." 



i 



MARTIN CHENEY. 471 

The Society also voted an appropriation of twenty- 
fiv^e dollars, to procure and erect a slab to his memory 
in the pulpit which he had so long occupied. The 
form of the slab is that of a shield, the lettering is of 
gilt, and the inscription is the same as that on the 
west side of the monument. 



Mr. Cheney's pilgrimage is closed The wearied 
body rests ; the freed spirit soars in diviner air, where 
e-very breath is an inspiration, and where it never tires 
in its climbings toward the mount of God. Yet long 
and deeply shall we and the world feel the pressure of 
his influence. And well shall it be, if these records of 
his life are allowed to act as a cord to draw us along the 
strait and narrow path which he trod in the flesh,, 
and which terminates in the excellent glory where he 
walks and sings in white. 



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